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UNITED STATES OF AMERICA, j 



THE SYSTEM OF THEOLOGY 



CONTAINED IN THE 



WESTMINSTER SHORTER CATECHISM. 
OPENED AND EXPLAINED. 



PART I — BELIEF CONCERNING GOD. 
REV. A. A. HODGE, D. D. 



PART II. — DUTY REQUIRED OF MAN. 

by 

EEV. J. ASPINWALL HODGE, D.D. 



"APR/^li 



NEW YORK: 

A. C. ARMSTRONG & SON, 
714 Bkoadway. 
1 88 8. 



COPYRIGHT, 1888, 
BY J. ASPINWALL HODGE. 



Westcott & Thomson, 
Stereotypers and JSlectrotypers, Philada. 



PREFACE. 



There is an increasing desire to know what are the 
doctrines of Christianity as revealed in the word of God. 
Laymen, as well as ministers, are recognizing the neces- 
sity of having clear views of God's plan of salvation, 
and of being able to impart them to others. 

To quicken and satisfy this desire seems to have been 
a cherished purpose of Rev. A. A. Hodge, D. D., both 
as pastor and professor. In the home, church, class- 
room, by the press and on the platform, he sought to 
popularize theology. His success was manifest in the 
numbers who sought to hear him, and in their increas- 
ing interest in his instructions. He therefore readily 
assented when asked to prepare a concise text-book for 
theological instruction. He naturally determined to make 
a brief exposition of the Shorter Catechism, for it was 
prepared by the learned divines of the Westminster 
Assembly, it is the most comprehensive and accurate 
statement of Christian doctrine, it is a part of the con- 
stitution of our Presbyterian Church, and it is adapted 
to popular instruction, having been prepared for the 
young that they might be early taught the truth at 
home and in the church. Dr. Hodge's sudden death 
left the work incomplete. He had, however, written 
Part I., the most important, which sets forth " what 

3 



4 



PREFACE. 



man is to believe concerning God." His cousin, J. 
Aspinwall Hodge, has endeavored to carry out his plan 
in preparing Part II. , which teaches 44 what duty God 
requires of man." The whole is now published for 
general use in the Church, to enable parents to make 
home instruction intelligent and correct, to encourage 
the formation of adult classes in the Sabbath-schools 
for the study of the doctrines of the Church, to fur- 
nish our elders with a clear and brief exposition of 
the system of doctrine which they are required sin- 
cerely to receive and adopt, and to give our candi- 
dates for the ministry, at the very beginning of their 
course, a general view, with clear outlines, of God's 
nature and his gracious plan of salvation, and of man's 
condition and duty, which they are to devote their 
lives to study and to preach. 

It is earnestly hoped that these ends may be accom- 
plished, and that many will be led " to glorify God 
and to enjoy him for ever." 

J. A. H. 

Hartford, Conn. 



THE SYSTEM OF THEOLOGY 

CONTAINED IN 

THE WESTMINSTER SHORTER CATECHISM 
EXHIBITED AND EXPLAINED. 

PART I. 

FROM the fourth century the instruction of children 
and of candidates for baptism comprehended the 
memorizing and the explanation of the Apostles' Creed, 
the Ten Commandments, and the Lord's Prayer, together 
constituting the rule of our faith, of our duties, and of 
our worship. These became ever after the main materials 
of elementary religious instruction and the basis of the 
numerous catechisms which sprang up after the Reforma- 
tion. 

Luther's Small Catechism embraces five parts : I. 
The Ten Commandments. II. The Creed. III. The 
Lord's Prayer. IV. The Sacrament of Holy Baptism. 
V. The Sacrament of the Altar. 

Calvin's Catechism (Geneva, 1541) was divided into 
five parts as follows : I. Of Faith, an exposition of the 
Creed. II. Of the Law, the Ten Commandments. III. 
Of Prayer. IV. Of the Word of God. V. Of the 
Sacraments. 

The Anglican (Episcopal) Catechism observes the 

5 



6 



THE WESTMINSTER SYSTEM OF DOCTRINE. 



following order : The Creed ; The Ten Commandments ; 
The Lord's Prayer ; Baptism ; The Lord's Supper. 

The Roman Catechism, prepared by the order of Ae 
Council of Trent, follows the order of — 1, The Creed ; 2, 
The Sacraments ; 3, The Ten Commandments ; 4, The 
Lord's Prayer. 

The Heidelberg Catechism observes the following 
order : First Part. Man's Misery. Second Part. Man's 
Redemption, and under this the Creed and the Sacra- 
ments. Third Part. Of Thankfulness, including the 
Ten Commandments and the Lord's Prayer. 

Our own Catechism, prepared by the learned divines 
of the Westminster Assembly, is a much more accurate 
and comprehensive statement of Christian truth than any 
of these. Dr. Schaff says that "it is one of the three 
typical Catechisms of Protestantism which are likely to 
last to the end of time. It is fully equal to Luther's 
and to the Heidelberg Catechism in ability and influence, 
it far surpasses them in clearness and careful wording, 
and is better adapted to the Scotch and Anglo-American 
mind, but it lacks their genial warmth, freshness, and 
childlike simplicity." Richard Baxter called it "the 
best Catechism I ever saw, a most excellent sum of the 
Christian faith and doctrine, and a fit test to try the 
orthodoxy of teachers." It like the others is also found- 
ed on the traditional group of lessons, the Creed, the Ten 
Commandments, and the Lord's Prayer, common to all 
Church Catechisms. It observes the following order: 
I. Introduction. Questions 1-3. 
II. What are we to Believe? Questions 4-38. 

III. What duty is required of us? Questions 
39-81. 



THE INTRODUCTION. 



7 



IY. The Law fails because of sin, all men are 
guilty and helpless. Questions 82-84. 

V. Means and Conditions of Salvation. Ques- 
tions 85-107. 

Internal Means. Faith and Repentance. Questions 
85-87. 

Outward Means. The Word, the Sacraments and 
Prayer. Questions 88-107. 

I; THE INTRODUCTION. Questions 1-3. 
Q. 1. What is the chief end of man ? 
A. Man's chief end is to glorify God, and to enjoy him 
for ever. 

Q. 2. What rule hath God given to direct us how we 
may glorify and enjoy himf 

A. The Word of God, which is contained in the 
Scriptures, of the Old and New Testaments, is the only ride 
to direct us how we may glorify and enjoy him. 

Q. 3. What do the Scriptures principally teach f 

A. The Scriptures principally teach what man is to 
believe concerning God, and what duty God requires of 
man. 

The Shorter Catechism presupposes natural religion. 
The light of nature and the "law written on man's 
heart " teach us that there is a God, and that he is a 
powerful, wise, and righteous person. The "chief end" 
of man is God's ultimate design in his creation, which is 
manifested and proved by man's moral and rational con- 
stitution, and the intuitions with which he is endowed 
by his Creator. 

All religion, revealed as well as natural, rests ultimately 
upon man's moral and religious constitution, Our in- 



8 THE WESTMINSTER SYSTEM OF DOCTRINE. 



tuitions of right and wrong, of spiritual beauty, etc., are 
just as certain as our sense perceptions. Revealed relig- 
ion adds to the religion of nature the testimonies of 
God's Word and Spirit. But if man's reason and 
moral sense are not reliable, the Scriptures have no 
organ to appeal to, and no test by which to prove their 
own divine origin. The Shorter Catechism therefore — 

1st. In Question First affirms that by nature man is 
a religious being, created with the ultimate design of 
promoting the glory of God, and so constituted as to find 
his highest and permanent blessedness in his communion 
and service. The first of the great corner-stones upon 
which the theology of our Catechism rests is, conse- 
quently, the religious nature and endowments of man 
and the validity of his moral and spiritual intuitions. 
Revealed Religion takes for granted natural religion, 
guarantees and supplements its truths. The design or 
purpose of the Maker in his work is always the chief 
end of the work, and in every case this purpose must be 
known in order to understand the nature of the work. 
The first question in every case must be, "What is the thing 
for? Our understanding of the entire system of re- 
vealed truth, therefore, depends upon the view taken of 
the ultimate end or design of God in creating, preserving, 
and redeeming mankind. The Scriptures and our Con- 
fession of Faith agree in teaching that the manifesta- 
tion of his own glory is the great chief end of God in 
all he has done — (1) of his purposes: (Eph. 1 : 5, 6, 12 ; 
Conf. of Faith, ch. 3, §§ 3, 5) ; (2) of his works of 
Creation (Col. 1:16; Rom. 11 : 36 ; Rev. 4:11; Conf. 
Faith, ch. 4, § 1) ; (3) of his works of Providence and 
Redemption (Rom. 9 : 17 ; 22, 23; Eph. 3 : 10; Conf, 



THE INTRODUCTION. 



9 



Faith, ch. 5, § 1) ; (4) and the chief aim of the creatures 
in all holy service (1 Cor. 10 : 31 ; 1 Pet. 4:11). 

2d. In Question Second the Catechism lays down 
the second great corner-stone of our faith and the prin- 
cipal source of our religious knowledge — the fact that 
God has spoken to man directly, and that his Word is 
contained in the Scriptures of the Old and New Testa- 
ment, and that in his present condition this Word of 
God alone is an infallible rule of what we are to believe 
and what we are to do. 

[I.] The Scriptures of the Old and New Testaments 
are the two collections of inspired writings which God 
commissioned prophets and apostles to write and give to 
his Church respectively under the Old or Mosaic and 
under the New or Christian Dispensations, or modes of 
administering the Covenant of Grace. A list of the 
several books contained in these two testaments is given 
in the first chapter of our Confession of Faith. 

The canon of Scripture is that sacred rule of faith and 
practice which is composed of all the genuine writings of 
the inspired prophets and apostles now extant. The fact 
that all the books now contained in our canon of the Old 
Testament are genuine, and they only, is proved. 1. 
Christ and his apostles approve as genuine and authen- 
tic the Jewish Hebrew canon as it existed in their time. 
They often quote these books, and only these, and re- 
buke the Jews for disobeying them (Mark 14 : 49; Luke 
24 : 44 ; John 5 : 39 ; 2 Tim. 3 : 15, 16 ; Acts 1:16; 
Matt, 22 : 29). 2. The Hebrew canon thus endorsed by 
Christ is the same that we now have. This is proved by 
the Hebrew text kept with such jealous care by the Jews, 
by the Septuagint version made in Egypt, b, c, 285, and 



10 THE WESTMINSTER SYSTEM OF DOCTKINE. 

by the testimony of Josephus and of the early Christian 
writers. The fact that the several writings composing 
our New-Testament canon are genuine and authentic is 
proved — 1. By the testimony of early Christian writers, 
from the age of the apostles downward. 2. By the list 
of books received of them as canonical made by the early 
Church Fathers. 3. By the early translations, such as 
the Peshito, or early Syriac version (about end of second 
century), and the Vulgate, prepared by Jerome, A. d. 
385, based upon the early Latin version. 4. By the in- 
ternal evidence of language, idiom, style of the several 
books, and their consistency, with their historic conditions 
and with the doctrinal spirit and unity of the whole. 

[II.] This canon of Scripture as we possess it is the 
Word of God. This is expressly affirmed (Conf. Faith, 
ch. 1, § 2 ; L. Cat., Q. 3 ; Form of Government, ch. 
15, § 12, 1). It is so called because the whole of it, 
matter and form, is the product of men who were com- 
missioned to speak to us in God's name and by his 
authority (Matt. 10 : 19, 20 ; 28 : 19, 20 ; Luke 10 : 16 ; 
12:12; John 13:20; 14:26; 15:26, 27), and were 
qualified for this tremendous responsibility by the con- 
tinued influence of the Holy Spirit. Revelation is 
the work of the Holy Ghost communicating to men, by 
supernatural means, new truth. This is a large element 
of the sacred Scriptures, Inspiration is the continuous 
influence of the Holy Ghost upon the sacred writers in 
the act of writing the Word of God to men, so that they 
were directed to write the very truth God designed, and 
prevented from all error in doing so. This inspiration 
extends equally to all portions of Scripture, so that all 
come to us with the divine authority, and constitute an 



THE APOSTLES, CREED. 



11 



absolutely errorless rule of faith and practice (Heb. 3:7; 
Acts 2: 17; 4:25; Heb. 1 : 1 ; 2 Tim. 3:16; Matt, 5 : 
18 ; Luke 24 : 44 ; 1 Thess. 2:13; 2 Cor. 13 : 2-4; Gal. 
1 : 8, 9). And this inspiration extends to the words of 
Scripture — i. e. to the original words, whenever by diligent 
examination of ancient copies these can be ascertained 
and the errors of transcription corrected (1 Cor. 2:13; 
compare Gal. 3 : 16 and Gen, 17 : 7). "The authority 
of the Holy Scripture, for which it ought to be believed 
and obeyed, dependeth not upon the testimony of any 
man or Church, but wholly upon God (who is truth it- 
self), the Author thereof ; and therefore it is to be re- 
ceived, because it is the Word of God " (Confes- 
sion of Faith, ch. 1, § 4). 

These inspired Scriptures incidentally contain 
much history and prophecy, and hence throw light both 
upon the past and future of mankind. But their prin- 
cipal design is to teach us — (1) What we are to believe 
as to God and his relations and purposes as to us ; and 
(2) What duties God requires of us. Ques. 3d. 

II, WHAT DO THE SCRIPTURES REQUIRE 
US TO BELIEVE CONCERNING GOD, AND 
HIS RELATIONS TO US, AND HIS PUR- 
POSES WITH REGARD TO US? Ques. 4-38. 

All the ancient Catechisms, as well as that of Luther 
and the Heidelberg Catechism, answer this general ques- 
tion by presenting and expounding the Apostles' Creed, 
which is adopted by all the Roman, Lutheran, and Cal- 
vinistic churches, This Creed is not made part of this 
Catechism, but i§ appended to it, together with the Lord's 



12 THE WESTMINSTER SYSTEM OF DOCTRINE. 



Prayer and Ten Commandments, and is part of the 
authoritative Confession of the Presbyterian Church. 

This venerable Creed presents the objects of the 
Christian's faith and the ground of his hope rather as 
historical facts, in an historical order, than as a system 
of abstract doctrines. Thus : 

I believe in God the Father almighty, maker of heaven 
and earth; and in Jesus Christ, his only Son, our Lord ; 
who was conceived by the Holy Ghost, bom of the Virgin 
Mary ; suffered under Pontius Pilate, was crucified, dead, 
and buried, he descended unto hell:* the third day he 
rose again from the dead ; he ascended unto heaven, and 
sitteth on the right hand of God the Father Almighty ; 
from thence he shall come to judge the quick and the dead. 
I believe in the Holy Ghost; the holy catholic Church; 
the communion of saints; the forgiveness of sins; the re- 
surrection of the body ; and the life everlasting. Amen. 

The Shoeter Catechism, on the other hand, sets 
forth the matter of Christian faith in a series of propo- 
sitions arranged in a logical order. 

All theology is concerned with the self-revelation of 
God which he has made in his Word, and it embraces 
three great divisions: (1) God's existence and nature; 
(2) God's will or plan ; and (3) God's works in execution 
of his plan. 

* "Aidrjq was the common term for the invisible spirit-world, to 
which the good and the wicked both went, the former to a state of 
holy happiness in Abraham's bosom, the other to torment. The 
human spirit of Christ went, while his body was in the grave, pre- 
cisely where all the spirits of Old-Testament saints were waiting for 
him. By going there he changed it into heaven. Heaven is where 
Christ is. To be in heaven is to be 11 present with the Lwd" (2 Cor, 
5:8). 



THE ATTRIBUTES OF GOD. 



13 



[I.] God's Existence. Ques. 4-6. 

1st. AS TO HIS NATURE AND ATTRIBUTES. 

Q. 4. What is God? 

A. God is a Spirit, infinite, eternal, and unchangeable, 
in his being, wisdom, power, holiness, justice, goodness, and 
truth. 

This is the best definition of God ever written. It 
is founded on the revealed fact that he created man in 
his own image. We hence ascribe to him in absolute 
perfection and unlimited degree everything that we find 
an excellence in ourselves, and we deny of him every 
defect and limitation that we find in ourselves. He can 
have no bodily parts or passions, for they would limit 
his greatness and his power. He is therefore a Spirit — 
that is, a holy intelligent person possessing all the essen- 
tial perfections of the human spirit. Wisdom, holiness, 
goodness, truth in him are precisely what they are in 
us, except as they are made more excellent by the great 
distinguishing predicates of infinitude, eternity, and im- 
mutability, for these qualify all his being and all his 
properties. He is infinite, eternal, unchangeable in his 
being or substance, and also in his wisdom, and also in 
his power, and also in his holiness, etc., etc. 

The indefinite is that to which we place no bounds. 
The infinite is that to which no limits can be placed. 
God is infinite. 

He is infinite as to duration. Time is limited duration, 
measured by successions either of thought or motion. 
God exists beyond all limits of time, without beginning, 
without end, without succession. There is no past or 
future] all duration is always present to Him. 



14 THE WESTMINSTER SYSTEM OF DOCTRIXE. 



He is infinite as to space. He is not extended nor 
divided nor multiplied; but the whole God is present 
everywhere at every moment. 

God's wisdom is absolutely perfect because his knowl- 
edge is infinite. Wisdom includes knowledge, and im- 
plies the perfectly right use of unlimited knowledge. 
He knows himself, and all things outside of himself, by 
one eternal absolutely perfect act of intuition. He does 
not reason from the known to the unknown, but he be- 
holds all existence past, present, and future by one act as 
a whole. He knows all things in their essences as they 
really are, not merely as they appear, and he knows them 
in all their properties and relations and with infallible 
accuracy. 

God's power is infinite because by his pure will he can 
do anything he chooses either with or without or against 
second causes as he pleases. He is in his works of crea- 
tion and providence entirely free from all hindrance or 
limitation from anything outside himself. He cannot 
act inconsistently with his own perfections. This is his 
only limit. 

God's holiness is absolutely perfect. There is no con- 
flict, no limit, no deficiency, no exaggeration in his moral 
perfection. The love of righteousness and the hatred of 
iniquity are his most characteristic and controlling prin- 
ciples. They are the foundation of his being and of all 
his plans and works. The justice of God is absolute and 
immutable, and without limit. He is just in making 
and in executing laws as King of the moral world. He 
is just in all his relations and dealings with his moral sub- 
jects. He is immutably determined by the moral per- 
fection of his nature to visit every sin with a just recom- 



THE TRINITY. 



15 



pense of reward, if not in the person of the sinner, then 
in the person of his Substitute, The terrible lake of fire 
and the cross of Calvary are awful testimonies to his 
absolute justice. 

The goodness of God is absolute and measureless. 
Toward all sentient creatures it is exercised as benev- 
olence and beneficence. Toward all holy persons it is 
exercised as love. Toward all suffering creatures it goes 
out as mercy. Toward sinners of the human family it 
is exercised as grace. It is obvious that absolute justice 
demands satisfaction independently of the personal dis- 
cretion of the Judge, but grace from its essential nature 
must be sovereign, and depends absolutely upon the free 
will of the King. 

The truth of God is absolutely perfect, and has no 
limits. It is the foundation of all knowledge, all action, 
and all faith. God is self-consistent — i. e. true to him- 
self. He is unchangeable — i. e. true to his past, and to 
all his plans, and to all his pledges. He is infallibly 
correct in all his revelations and reliable in all his en- 
gagements. Therefore w r e trust the testimony of our 
senses and the deductions of our reason, for he made us. 
Therefore we believe the Bible because it is his Word. 

2d. God is One God, yet Three Persons. Ques. 
5 and 6. 

Q. 5. Are there more Gods than one f 
A. There is but one only, the living and time God. 
Q. 6. How many persons are there in the Godhead f 
A. There are three persons in the Godhead; the Father , 
the Son, and the Holy Ghost; and these three are one God, 
the same in substance, equal in power and glory. 



16 THE WESTMINSTER SYSTEM OF DOCTRINE. 

The doctrine of the Personality of God is taught in 
the Bible under the following heads : 

A. There is but one God. — The unity of the world 
shows there is only one Maker. The voice of conscience 
testifies that there is only one Lord and Master. Eeason 
teaches that there can be but one infinite and absolute 
Sovereign. This one God is called the living and true 
God, to distinguish his name from those of the false gods 
the heathen worship, who are false and dead. Hence 
God is one spirit — i. e. one substance — and Father, Son, 
and Holy Ghost, being that one and selfsame substance, 
have the same attributes, and are of course equal in 
power and glory. 

B. Father, Son, and Holy Ghost are all this one living 
and true God. 

None can doubt that this is true as to the Father. 
The Bible abundantly proves that (1) the Son is truly 
God ; (2) the Holy Spirit is a distinct person. 

1st. The Son is Truly God. — The proof of the divinity 
of Christ virtually establishes the doctrine of the Trinity: 
(1) He existed before his birth from the Virgin (John 8 : 
58 ; 17:5; 3 : 31). (2) All the names and titles of God 
are habitually given to him (John 1 : 1 ; 1 John 5 : 20 ; 
Rom. 9:5; Rev. 1 : 8). (3) All divine attributes are 
predicated of him : eternity (John 8 : 58) ; immutability 
(Heb. 1 : 10, 11 ; 13:8); omnipresence (Matt. 18 : 20 ; 
John 3:13); omniscience (Matt. 11:27); omnipotence 
(John 5:17; Heb. 1 : 3). (4) All divine works are 
asserted of him : Creation (John 1 : 3-10) ; preservation 
and providential government (Col. 1:17); judgment (John 
5 : 22 ; Matt. 25 : 31, 32) ; giving eternal life (John 10 : 



THE TRINITY. 



17 



28) ; sending the Holy Ghost (John 16 : 7). (5) Divine 
worship is to be paid to him (Heb. 1:6; Rev. 1 : 5, 6). 

2d. The Holy Ghost is a Distinct Person. — Christ uses 
all the personal pronouns, I, thou, he, when speaking of 
the relation of the Spirit to himself and to the Father 
(John 14 : 17, 26; 15 : 26). The Spirit acts as a Person, 
" teaching," "interceding," " dividing to every man as he 
wills" (John 16:7-14; Rom. 8:26; 1 Cor. 12:11). 
"We are "baptized into his name" as "into the name of 
the Father." He may be grieved, and wicked men com- 
mit "blasphemy against the Holy Ghost" (Eph. 4 : 30; 
Matt. 12 : 31, 32). 

c. Father, Son, and Holy Ghost are distinct Persons. 
They love one another. They speak to and of one an- 
other. They send and are sent by one another. They 
take counsel together and work together to one common 
end (John 14 : 16, 26 ; 15 : 26 ; 16 : 13-15 ; 17:5, 6). 

D. They are eternally and mutually related as Father, 
and Son, and Spirit. The Father is first, the Son second, 
and the Spirit third. The First is Father of the Second. 
The Second is "Son," is the "Word," the "Express 
Image," the " Fullness bodily," of the First. The Third 
is the Spirit of the Father and of the Son. 

E. In all their outward work on the creation they work 
together according to one plan. The Father sends the 
Son and the Spirit. The Father and Son send the 
Spirit. The Son reveals the Father. The Spirit every- 
where operates and executes the common will of Father, 
Son, and Holy Ghost. 

F. In the work of redemption the Scriptures attribute 
the sovereign plan to the Father, the execution to the Son, 
the application to the Holy Spirit. "Through him 

2 



18 THE WESTMINSTER SYSTEM OF DOCTRINE. 



(Christ) we have access (introduction) by one Spirit unto 
the Father » (Eph. 2 : 18). 

The Nicene Creed, composed 325 a. d. 
I believe in one God, the Father Almighty, Maker of 
heaven and earth, and of all things visible and invis- 
ible : 

And in one Lord Jesus Christ, the only-begotten Son of 
God, begotten of his Father before all ivorlds, God of God, 
Light of Light, Very God of Very God, begotten, not 
made, Being of one substance with the Father ; by ivhom 
all things were made; who for us men, and for our salva- 
tion, came down from heaven, and was incarnate by the 
Holy Ghost of the Virgin Mary, and was made man, and 
was crucified for us under Pontius Pilate. He suffered 
and ivas buried, and the third day he rose again accord- 
ing to the Scriptures, and ascended into heaven, and sitteth 
on the right hand of the Father. And he shall come again 
with glory to judge both the quick and the dead; ivhose 
kingdom shall have no end. 

And Zbelieve in the Holy Ghost, the Lord and Giver 
°f W e i who proeeedeth from the Father and the Son, who 
with the Father and the Son together is worshipped and 
glorified, who spake by the prophets. And L believe in 
one Catholic and Apostolic Church. L acknowledge one 
baptism for the remission of sins, and L look for the res- 
urrection of the dead and the life of the world to come. 

[II.] God's Will or Plan. Ques. 7. 

Q. 7. Whcd are the Decrees of God ? 

A. The Decrees of God are, his eternal purpose accord- 
ing to the counsel of his will, whereby, for his own glory, 
he hath foreordained ivhcdsoever comes to pass. 



god's plan. 



19 



The Scriptures refer the Plan of God pre-eminently to 
the Father, but essentially to the whole Godhead (John 
10 : 18 ; 12 : 49 ; 17:6). If God is an intelligent agent, 
he must have had a plan ; if an eternal, infinitely wise 
and powerful and immutable agent, he must have had 
one all-comprehensive plan from the beginning; if he 
exists as three Persons, his plan must be mutual — that is, 
of the nature of a covenant, to be executed by the Three 
in concert. 

The Plan must have the attributes of the Planner. 
It must be absolutely righteous, benevolent, and just. 
It must be absolutely sovereign and immutable. The 
purposes of the Planner are not the proximate causes 
of any thing; nevertheless, they must infallibly be 
fulfilled. 

They are one purpose. We speak of "decrees" be- 
cause, being finite, we necessarily think only of one small 
part of his plan at a time. But to his mind and will it 
is only one single plan, embracing as one system all the 
ends, means, and conditions of events in their natural 
relations. It establishes the dependence of ends on 
means and conditions, so that these can never be sepa- 
rated. The liberty of free agents and the contingency 
of second causes are included in God's decree, and there- 
fore can never be interfered with by it. (Compare the 
24th and 31st vs. of 27th chap, of Acts.) This one all- 
comprehensive decree is necessary if God infallibly fore- 
knows whatsoever will come to pass. For if he foresees 
how any man will act in a given conjuncture, and so 
foreseeing proceeds to create him and place him in that 
conjuncture, he, of course, in so doing predetermines the 
occurrence of the event. But the event itself is no less 



20 THE WESTMINSTER SYSTEM OF DOCTKINE. 

free, being produced solely by the rational, unbound will 
of the man himself. 

This Plan must be sovereign, since God alone exists 
when he forms it, and all things that afterward exist are 
made what they are by the Plan itself. And for the 
same reason the single great end of the Plan is the glory 
of God himself ; that is, the manifestation of his inhe- 
rent excellence by the exercise of his perfections. If the 
glory of God is the chief end of the Plan, it must, of 
course, be the chief end of every part of it — of creation, 
of providence, and of redemption; and so the Scriptures 
declare. 

This Plan, being universal, must include the designed 
and deliberate permission of sin, and the determination to 
overrule it to the end of his own glory. But God can- 
not be the cause of sin. The only cause of sin is the 
rebellious wills of his creatures. The Scriptures assign 
to God only these relations to sin: (1) he abhors it; (2) 
he forbids it ; (3) he permits it; (4) he restrains it ; (5) he 
punishes it; (6) he overrules its consequences to good 
(Ps. 76:10; Acts 2 : 23 ; 4 : 27, 28). 

(See Dan. 4 : 35; Isa. 40 : 13, 14; Rom. 9 : 15, 18; 
Eph. 1 : 5, 11 ; Matt. 11 : 25, 26.) 

Since the salvation of guilty sinners is absolutely of free 
and sovereign geace, and must be received as such, the 
salvation of every man must dep'end upon a personal 
election of God. God offers salvation to all on the con- 
dition of faith. But he gives the faith to those whom 
he chooses (Eph. 2:8; Matt. 20 : 16 ; 22 : 14). Never- 
theless, those who refuse to believe and be saved have 
only themselves to blame for it, because the only reason 
they do not believe is the wicked disposition of their 



god's works of creation. 



21 



own hearts, and because God kindly and honestly invites 
them and promises salvation by his Word, and draws 
them by the common influences of his Spirit. 

But those whom God punishes he punishes not as 
Sovereign, but as Judge, justly for their sin. He " or- 
dains them to dishonor and wrath for their sin, to the 
praise of his glorious justice " (Conf. Faith, chap. 3, § 7; 
Larger Cat., Q. 13; Lam. 3 : 22; John 3 : 16 ; Eom. 3 : 
24; 11:5,6; 1 Cor. 4 : 7 ; 15:10; Eph. 1:5,6; 2: 
4-10). 

[III.] The Execution of God's Plan. Ques. 8-38. 

Q. 8. How doth God execute his Decrees? 

A. God executeth his Decrees in the works (1) of Creation 
and (2) Providence. 

a. God's Works of Creation. Ques. 9, 10. 
First. General Creation. 

Q. 9. What is the work of creation f 

A. The work of creation is God's making all things 
of nothing, by the word of his 'power, in the space of six 
days, and all very good. 

In the beginning of time God first, by a word of com- 
mand, brought into being all the material elements of 
which the universe exists. Then all was chaos, an abyss 
without form and void, and dark. Then the divine 
Spirit brought gradually, through a process called gene- 
sis, during successive periods of duration, cycles, or ages, 
the elements into order, and so produced the suns and 
planets and all things therein in their generations. The 
"days" of creation are supposed to have been long 
periods of time, the measure of which is not known to 



22 THE WESTMINSTER SYSTEM OF DOCTRINE. 

us. There was a time when the world was not, and God 
existed alone (Gen. ch. 1-ch. 2:3; Ps. 90 : 2; John 17 : 
5, 24; Heb. 11 : 3; Ps. 33 : 6 ; 148 : 5). 

A distinction must be made between God's immediate 
creation of the material elements out of nothing, and his 
mediate creation of new species of things out of materials 
already existing. Thus, God formed the bodies of men 
and of beasts out of the ground, and the soul of man he 
produced by breathing into him life (Gen. 2 : 7 and 19). 
We believe that God creates all immaterial souls imme- 
diately and severally out of nothing. 

The fact that God is said to have rested from his 
labors on the seventh day (Gen. 2 : 2, 3) does not by any 
means prove that he made all things in the universe at 
one time or in one series, or that he has not often, and 
may not now and hereafter, exercise his power both of 
immediate and mediate creation. (See John 5 : 17.) 

All things were good, because each after its kind and 
in its relations was perfectly adapted to the end for which 
God created it. 

Second. The Special Creation of Man. Ques. 10. 

Q. 10. How did God create man f 

A. God created man male and female, after his own 
image, in knowledge, righteousness, and holiness, with 
dominion over the creatures. 

" After God had made all other creatures, he created 
man, male and female, with reasonable and immortal 
souls, endued with knowledge, righteousness, and true 
holiness, after his own image, having the law of God 
written in their hearts, and power to fulfill it ; and yet 
under a possibility of transgressing, being left to the 



THE CEEATION OF MAN. 



23 



liberty of their own will, which was subject unto change" 
(Conf. Faith, chap. 4, § 2). 

Man has existed in four states — (1) Adam and Eve, as 
created by God, were holy, disposed to and able to do 
right, yet mutable and also able to do wrong. This state 
was peculiar to Adam and Eve, and experienced by them 
alone of all mankind. 

(2) Their descendants since the fall have corrupt 
natures, and are, before they are born again by the Holy 
Ghost, utterly unable to wish, or to begin, or to do any- 
thing spiritually good — ?'. e. pertaining to their relations 
to God. They are free in willing evil, but not able to 
will that which is good. 

(3) In the new birth God frees the Christian from the 
bondage of corruption, and enables him by divine assist- 
ance freely to will that which is right ; but by reason of 
the remains of sin in his imperfect state of sanctification 
in this life he freely wills at times both evil and good. 
But through grace the good is made to triumph. 

(4) " The will of man is made perfectly and immu- 
tably free to good alone in the state of glory only 77 
(Conf. Faith, chap. 9, §§ 2-5). 

In opposition to the modern doctrine of evolution that 
man has worked up from the condition of an animal to 
moral agency, and from bestiality, through savagery and 
barbarism, to civilization, the whole Bible doctrine of sin 
and redemption, running through both Testaments, main- 
tains the following points: (1) Man was created holy, 
but mutable. (2) He had a fair trial in a pure world 
and with an easy and reasonable test. (3) He volun- 
tarily sinned and corrupted his nature. (4) Hence he is 
polluted, guilty, and helpless. (5) Hence the necessity of 



24 THE WESTMINSTER SYSTEM OF DOCTRINE. 



the expiation of guilt by the blood of Christ, and of 
the removal of pollution and helplessness by the Holy 
Ghost. 

That God made Adam holy is proved (1) from Script- 
ure (Gen. 1 : 26 ; Col. 3:10; Eph. 4 : 24 ; Eccles. 7 : 
29). (2) From reason. If God did not make Adam 
holy, he never could have become so. Moral character 
comes before moral action. The tree must be made good 
in order that the fruit should be good. A holy being 
might produce sin through selfishness, appetite, or inat- 
tention. But holiness could never originate in moral in- 
difference, which in a moral being is itself sin. The 
double phrase in Gen. 1 : 26, "in our image" and "after 
our likeness," simply intensifies the emphasis. 

This likeness to God, which of course applies only to 
the soul and not to the body of man, is of two kinds : 

1. The constitutional likeness as a rational, moral, vol- 
untary spirit. This likeness man never has lost, and 
never can lose in any world. 

2. The moral and spiritual likeness, consisting in 
spiritual knowledge, righteousness, and true holiness, 
which the children of Adam have all lost in his fall, and 
which is restored to all believers in Christ by the Holy 
Ghost in their regeneration and sanctification. 

The " dominion " of man over the creatures (Gen. 1 : 
26) partly results from man's " constitutional likeness to 
God," which he has not lost ; that is, from his superior 
intelligence. But for the absolute sanction of this right, 
and for its unlimited exercise, all must wait until our 
nature is completely " renewed in knowledge (and true 
holiness) after the image of Him that created him" 
(Eph. 4 : 24 and Col. 3 : 10). 



god's works of providence. 



25 



b. God's Works of Providence. 

Q. 11. What are God's works of Providence? 

A. God's works of Providence are his most holy, wise, 
and powerful, preserving and governing all his creatures 
and all their actions. 

The title Providence includes all God's activities in 
relation to his creatures of every kind subsequent to 
their creation. 

It is exercised in various ways : 1st. His natural Pro- 
vidence over all things and elements embraced in the 
material universe. 2d. His moral Providence, or moral 
government over all his intelligent and moral creatures. 
3d. His supernatural Providence, embracing his entire 
work of Redemption, embracing the Incarnation of God 
in human nature, the Revelation of truth and the In- 
spiration of the prophets and apostles, and miracles to 
authenticate their divine commission, and the gracious 
work of the Holy Ghost in the hearts of his redeemed 
people. Nevertheless, this Providence in its widest 
comprehension is one harmonious system, whereby the 
natural, the moral, and the supernatural fit and work 
together : the moral is built upon the natural, and the 
supernatural built upon the moral. 

This Providence, in its general sense, includes — 1st, a 
Plan. This Plan is God's all-comprehensive Decree, 
discussed under the last section. It is one intellectual 
system, logically coherent in all its parts, comprehending 
in one system all beings and events in all worlds, material 
and spiritual, natural and supernatural. 

2d. Providence includes God's preserving all his 
creatures. This means that as no creature can bring 
itself into being, so no creature can continue to exist a 



26 THE WESTMINSTER SYSTEM OF DOCTRINE. 

single moment unless upheld by the almighty power of 
God. Nothing except God is self-existent. All created 
existence for ever continues to be dependent existence. 
" By him all things consist " Upholding all things by 
the word of his power " In him we live and move 
and have our being" (Col. 1 : 17 ; Heb. 1:3; Acts 17 : 
28). 3d. Lastly, this general Providence of God con- 
sists in his governing all his creatures and all their ac- 
tions. This government of God is accomplished by him 
— A. As immanent in all things as our souls are in our 
bodies, whereby at the same time, and equally in all 
things and places, he acts immediately in every atom of 
matter and upon the centre of every spirit from within 
outward. B. This divine government is accomplished 
by God as a transcendent Person external to his creatures, 
commanding, threatening, punishing, inviting, promising, 
and acting upon the creature on occasion from without 

This providential government must — 1st. Be consist- 
ent with the nature of God — i. e. be " holy, wise, and 
powerful," and abundantly merciful. 2d. It must al- 
ways be consistent with the nature of each one of the 
creatures severally affected thereby — i. e. he governs 
material bodies in consistency with the laws of matter ; 
living bodies in consistency with the laws of life ; brute 
animals in consistency with their natural instincts ; and 
men and angels in consistency with their rational natures 
and with the freedom of their wills. He works in the 
wills of men from within, making them " willing in the 
day of his power," and working in them " to will and to 
do " — first to will, and then to do — " of his good pleas- 
ure." And he also works on the wills of men from 
without, by presenting motives, arguments, persuasions 



THE COVENANT WITH ADAM. 



27 



threatenings, promises, appeals to reason and to con- 
science, etc. Thus he governs while the wills of men 
remain perfectly free and responsible. 

This providential government embraces all things, 
material and spiritual, temporal and eternal, in one sys- 
tem. " After a most special manner it taketh care of his 
Church, and disposeth all things to the good thereof," and 
of every member thereof (Rom. 8 : 28). The final end 
of his providential government in all its departments is 
the manifestation of his own glory (Rom. 9:17; 11 : 36). 

c. God's Special Providence toward Mankind 
at their Creation. 

Q. 1 2. What special ad of Providence did God exer- 
cise toward man in the estate wherein he was created? 

A. When God- had created man, he entered into a cove- 
nant of life with him, upon condition of perfect obedience ; 
forbidding him to eat of the tree of knoivledge of good and 
evil, upon pain of death. 

God having made man holy, yet mutable and liable to 
fall, as shown under Ques. 10, he proceeded mercifully 
to enter into a Covenant with Adam and Eve as the 
representatives of the entire mass of their descendants, 
wherein they were afforded an opportunity of securing, by 
a temporary obedience during a period of probation under 
the most favorable circumstances possible, the establishment 
of their holy character, so that they should never be liable 
to sin for ever. Thus by one trial would the eternal bless- 
edness of the whole human family have been secured. 

A covenant is a conditional promise. God promised 
to Adam eternal life on condition of his remaining per- 
fectly obedient during a period of probation. The alter- 



28 THE WESTMINSTER SYSTEM OF DOCTRINE. 

native to the promise was death on condition of disobe- 
dience. This covenant was called a Covenant of Life, 
because its promise was life. It has been called, in con- 
trast with the gospel Covenant of Salvation on condition 
of faith, a Covenant of Works, because its condition was 
works ; and a Legal Covenant, because it demanded as the 
condition of favor the complete conformity of Adam and 
all his exercises of soul and body to the law of absolute 
moral perfection. 

The special test of obedience which God selected to try 
the loyalty of our first parents was expressed in the com- 
mand not to eat of the fruit of the tree of knowledge of 
good and evil. This tree, of course, had no moral qual- 
ity, nor any power of communicating any moral quality 
in itself. It was called the tree of the knowledge of 
good and evil because it was used as an instrument to 
test the fidelity of Adam and Eve, and hence became to 
them the occasion of that tremendous experience of good 
and evil which they have subsequently gathered. 

God has attached to every one of his covenants with 
men a visible seal. The use of a seal is to confirm and 
consummate a contract, and hence to convey to the recip- 
ient party the benefits engaged for. The seal of the Cov- 
enant God formed with Xoah, in which he promised that 
the earth should never again be destroyed by a flood 
(Gen. 9 : 9-17), was the rainbow. The seal of the Cov- 
enant God made with Abraham, promising that by his 
seed should all the nations of the earth be blessed (Gen. 
12:3; 18:18; 17 : 1-14), was circumcision. The seal 
of the Covenant God made with the nation of Israel 
through Moses was the Passover (Ex. 13 : 3-10). The 
seals of the gospel Covenant which God makes in Christ 



THE FALL OF ADAM, 



29 



with believers are Baptism and the Lord's Supper. The 
seal of the Covenant of Works which God made with 
Adam, and with all mankind in him, was the "tree 
of Life" (Gen. 3 : 22, 24). 

All these seals are sacraments. The tree of Life had 
no more inherent power of giving life than the Lord's 
Supper. But it was requisite to justice and order that 
Adam and Eve, having broken the covenant, should be 
excluded from the seal which sacramentally signified, 
sealed, and conveyed its forfeited benefits. 

The Old Testament opens with a view of the Paradise 
Lost. The New Testament closes with a view of the 
Paradise Regained, with the " Tree of Life " on either 
side of the " pure River of Water of Life, clear as crys- 
tal, proceeding out of the throne of God and of the 
Lamb " (Rev. 22 : 1, 2). Thus, " where sin abounded, 
grace did much more abound " (Rom. 5 : 20). 

d. The Fall of Adam and its Consequences. 
Ques. 13-19. 

This includes (1) The origin of sin ; 

(2) The nature of sin ; 

(3) The apostatizing act of Adam and Eve ; 

(4) The way in which their posterity were responsible 
for that act ; 

(5) The estate of sin into which that act of apostasy 
brought all mankind ; 

(6) The estate of misery which is inseparable from 
that estate of sin. 

1st. The Origin of Sin. Ques. 13. 
Q. 13. Did our first parents continue in the estate 
wherein they were created? 



30 THE WESTMINSTER SYSTEM OF DOCTRINE. 

A. Our first parents being left to the freedom of their 
own will, fell from the estate wherein, they were created, by 
sinning against God. 

God is self-existent. All beings other than himself 
are brought into being by the free act of God creating 
them. God, being infinitely holy and righteous, cannot 
be the cause of sin. But, as shown above under Ques. 
10, Adam was brought into existence with a nature 
inclined to holiness, and a will able to choose either obe- 
dience or disobedience. He freely chose disobedience, 
and so sin originated, as it only could originate, in the 
free act of a free agent. It was at the beginning a vol- 
untary act against sufficient knowledge. It was a free, 
inexcusable act of rebellion against the All-perfect and 
the All-beneficent. 

2d. The Nature of Sin. Ques. 14. 

Q. 14. What is sin f 

A. Sin is any want of conformity unto, or transgression, 
of the law of God. 

The " Law of God " is his holy will, expressing his 
holy nature however or in whatever form it may be made 
known to his intelligent and free creatures. 

This includes (1) " the law written in their hearts" 
(Rom. 2:15); (2) the revelation of God in nature (Rom. 
1:19, 20); (3) the various personal revelations God made 
of his will to the prophets in former times (Heb. 1:1); 
(4) the various revelations God has made of his will in 
the Scriptures: (a) temporary and binding on a single 
people, as the ceremonial law given for a time to the 
Jews ; (b) the universal and permanent moral law, sum- 
marily stated in the Ten Commandments; (c) all the 
permanent directions contained in the New Testament 



SIN, AND THE FIRST STN. 



31 



for the guidance of his people during the present dis- 
pensation. 

Holiness in the creature is the perfect conformity to 
this law, as far as made known to him, in his character, 
his affections, dispositions, purposes, choices, words, and 
actions. Sin, on the other hand, is any and every want 
of conformity to this law, as far as made known to him, 
in his character, his affections, dispositions, purposes, 
choices, thoughts, words, and actions. 

Hence the answer in the Catechism distinguishes be- 
tween " want of conformity unto " and " transgression of 
the law of God." This is intended to show — (1) That 
sin does not exclusively consist of actions, but that the 
permanent character and inward dispositions and affec- 
tions of a man when not conformed to the law of God 
are sinful no less than evil actions. (2) This shows that 
omissions, failures, and defects in duty are sin as truly as 
positive transgression. 

All sin involves — 1st, moral pollution; 2d, guilt, ill- 
desert, obligation to punishment. 

3d. The Apostatizing Act op Adam and Eve. 
Ques. 15. 

Q. 15. What was the sin whereby our first parents fell 
from the estate wherein they were created? 

A. The sin whereby our first parents fell from the estate 
wherein they were created, was their eating the forbidden 
fruit 

This outward act would have been innocent in itself 
if it had not been forbidden. God mercifully and justly 
selected an action in itself morally indifferent, in order 
that it might be (1) an easy, (2) a thorough and clear test 
of the simple obedience of Adam and Eve. 



32 



THE WESTMINSTER SYSTEM OF DOCTRINE. 



The sin was one of disobedience. The incitives to it 
were (1) the natural attractiveness of the fruit appealing 
to natural appetite ; (2) the seduction of Satan appealing 
to the weaknesses of the unconfirmed moral nature of 
our first parents. 

The first address of the Tempter suggested doubt : 
"Yea hath God said?" etc. His second address sug- 
gested positive unbelief : " Ye shall not surely die, for," 
etc. Thus doubt, unbelief, and pride appear to have 
been the evil states of heart which led to the outward 
act of disobedience. 

4th. The Way in which their Posterity were 
Responsible for that Act. Ques. 16. 

Q. 16. Did all mankind fall in Adam's first trans- 
gression ? 

A. Tfie Covenant being made with Adam, not only for 
himself but for his posterity, all mankind descending from 
him by ordinary generation, sinned in him and fell with 
him in his first transgression. 

The nature of the Covenant of Works which God 
formed with Adam when he was created has been dis- 
cussed above under Ques. 12. The answer to Ques. 16 
proceeds further to assert that this covenant was not 
made with Adam as a private person, but with him as 
the root and representative of all mankind. Hence not 
only himself, but all his posterity equally with himself, 
were concerned in its terms. 

Adam's natural headship is the ground of his federal 
headship. If the question is, How, by what means, 
does it come to pass that every human being comes into 
the world with a depraved nature? the answer is that 
Adam and Eve, the natural root and origin of all men, 



ORIGINAL SIN. 



33 



corrupted their own nature, which corrupt nature is neces- 
sarily propagated to each new-born descendant by natural 
generation. If the question be, Why, on what ground 
of justice, God brings this terrible curse of hereditary 
depravity upon each new-born soul before he has person- 
ally done either good or evil? the answer is that each 
one of us, being represented in the holy new-created 
Adam, had a far safer, fairer probation than we, any 
of us, could have had in our own persons after Adam's 
sin had corrupted the fountain from which we spring. 

The angels had each his probation in his own person. 
But there is no Christ for fallen angels. Each angel who 
sinned remains hopelessly lost. Each angel which stood 
the first trial continues to keep his first estate. But since 
we fell in Adam, the representative of all men, we are 
saved in Christ, the second Adam, the representative of 
his own people, of his " sheep." 

The representative principle is grounded both in nature 
and in Scripture. Children do everywhere inherit the 
good or evil consequences of their parents' lives. "The 
free will of the parent becomes the destiny of the child " 
(Hugh Miller). Witness the declaration attached to the 
Second Commandment (Ex. 20 : 5), the representa- 
tive character of Christ the second Adam. He assumed 
the legal responsibility for our sins, and the reward of 
his righteousness is given to us. (See Rom. 5 : 12-21.) 

The full penalty denounced upon Adam and Eve as 
the punishment of their apostasy has been continuously 
and rigorously inflicted on each of their descendants — 
death (Gen. 2:17) and pains of childbirth, a cursed 
earth, and the necessity of gaining our daily bread by 
the sweat of our brow (Gen. 3 : 16-19). 

3 



34 THE WESTMINSTER SYSTEM OF DOCTRINE. 



5th. The Estate of Sin into which that Act 
of Apostasy brought all Mankind. Ques. 17, 18. 

Q. 17. Into ivhat estate did the fall bring mankind? 

A. The fall brought mankind into an estate of sin and 
misery. 

Q. 18. Wherein consists the sinfulness of that estate 
whereinto man fell? 

A. The sinfulness of that estate whereinto man fell, con- 
sists in the guilt of Adam's first sin, the want of original 
righteousness, and the corruption of his whole nature, which 
is commonly called original sin; together with all actual 
transgressions which proceed from it 

Sin is any want of conformity in (1) the actions, (2) 
the moral condition, and (3) the legal relations of a 
man with the law of God. But the sinful moral condi- 
tion must precede, and is the source from which the evil 
actions must come. A universal fact must have a uni- 
versal cause. As all men without exception begin to sin 
actively as soon as they arrive at moral agency, their in- 
herited nature must be depraved, and the inherited de- 
pravity of nature must be the cause of that universal 
fact. This inherited depravity of nature, which comes 
to every man at birth and before he exercises sinful 
acts, is what is meant by the theological phrase " Original 
Sin," or the sin which is the fountain or origin of all 
other sin. 

This original or birth sin, which comes to each of us 
at birth by natural generation, is (1) inflicted upon us as 
the just punishment of Adam's act of apostasy. It comes 
upon us as God's judgment upon " the guilt of Adam's 
first sin." (2) It is not merely a negative state — i. e. the 
loss of that original holiness or righteousness which 



THE SIN AND MISERY OF MAN. 35 



adorned the persons of our first parents when created. 
It does consist in this loss, but in addition it includes (3) 
the moral corruption of our whole nature. 

This moral corruption of our whole nature involves 
(1) spiritual blindness of our minds (1 Cor. 2 : 14, 15 ; 
John 12 : 40); (2) hardening and moral perversion of our 
affections; (3) perversity of our wills. Hence our ac- 
tions are morally corrupt. " There is none that doeth 
good, no, not one " (Ps. 14 : 3 ; Matt, 12 : 33-37). Even 
in the Christian there remains a " law in his members 
warring against the law of his mind, and bringing him 
into captivity to the law of sin which is in his members" 
(Rom, 7 : 23) ; u Both Jews and Gentiles are all under 
sin," " for all have sinned and come short of the glory 
of God ;" " Therefore by the deeds of the law there shall 
no flesh be justified in his sight" (Rom. 3d chap.). 

6th. The Estate of Misery which is Insepar- 
able FROM THAT ESTATE OF SlN. Ques. 19. 

Q. 19. What is the misery of that estate whereinto man 
fell? 

A. All mankind by their fall lost communion with God, 
are under his wrath and curse, and so made liable to all 
the miseries in this life, to death itself, and to the pains of 
hell for ever. 

All created rational spirits are so constituted that they 
can continue to exist in a holy and happy state only while 
living in immediate fellowship and active sympathy with 
the Father of all spirits. Sin at once cut man off from 
the possibility of this communion. (1) God is holy and 
righteously offended with us because we are sinners. Sin 
is that thing which God hateth, and he cannot look upon 
it with any degree of allowance. (2) We are alienated 



36 THE WESTMINSTER SYSTEM OF DOCTRINE. 



in our hearts from the holy God, and are full of a slavish 
fear of his just punishments. 

Man, having been righteously cut off from this com- 
munion with God, instantaneously died (1) spiritually, 
(2) became mortal, so that before long his body inevita- 
bly dies. (3) Spiritual death, continued after the judg- 
ment, becomes eternal death, the second death. 

The wrath and curse of God, which rests upon all 
men out of Christ in this world and in that which is to 
come, has none of the weakness of human passion, but 
is judicial, at once infinitely wise, just, and holy, and is 
inexpressibly terrible. It is the natural and necessary 
attitude which his absolutely righteous nature assumes in 
relation to our sins, and to us when unrepentant sinners. 
It is not only the greatest of all evils, but the immediate 
source of all other evils — afflicting the body and the soul 
in time and in eternity. It must last as long as un- 
atoned and unrepented sin lasts. Since those who leave 
this life impenitent will never be brought to repentance, 
and will never be justified through the blood of Christ in 
the future state, it follows that their unending and accu- 
mulating sin must be accompanied with unending and 
ever-accumulating misery. 

Calamity is suffering having, as far as known to us, 
no special relation to sin. Hence our Saviour forbids us 
to judge that great sufferers are therefore great sinners 
(Luke 13 : 1-5). 

Penalty is suffering inflicted upon sinners, and de- 
signed to satisfy the justice of God and to expiate the 
guilt of men. All suffering in this world irrespective 
of the work of Christ and of our relations to him is. 
penal. And as long as the sin continues, and as long as 



THE PLAN OF REDEMPTION. 



37 



its guilt is not expiated and the justice of God is not sat- 
isfied, so long will these penal sufferings be inflicted. 

But in the case of all true believers in Christ the jus- 
tice of God has been satisfied and the guilt of their sin 
has been expiated by his atoning death. Therefore, none 
of the sufferings of true believers in Christ are ever 
of the nature of punishment. They never express the 
wrath and curse of God. They are chastisements, 
and always express his love. Chastisements are suf- 
ferings inflicted out of love to improve the character of 
the sufferer (Heb. 12 : 6-11). 

e. God's gracious method of redeeming men 
from that estate of sln and mlsery into 
which they were brought by the apostasy 
of Adam. Ques. 20-38. 

This includes (1) God's Plan of Redemption; 

(2) The Redeemer and his Person ; 

(3) His Offices and Work; 

(4) His Estates ; 

(5) The Application of Redemption by the Holy Ghost ; 

(6) The Benefits conferred by it in this Life ; 

(7) The Benefits conferred by it at Death ; 

(8) The Benefits conferred by it at the Resurrection. 

1st. God's Plan of Redemption. Ques. 20. 

Q. 20. Did God leave all mankind to perish in the 
estate of sin and misery? 

A. God, having out of his mere good pleasure, from all 
eternity, elected some to everlasting life, did enter into a 
covenant of grace, to deliver them out of the estate of sin 
and misery, and to bring them into an estate of salvation 
by a Redeemer. 



38 THE WESTMINSTER SYSTEM OF DOCTRINE. 



This includes — 1st, The Motive; 

2d, The Subjects ; 

3d, The Method of Redemption. 

(1st) The motive was "his mere good pleasure" — i. e. 
his free and sovereign grace existing in his heart from all 
eternity with reference to those whom he has determined 
to save out of the mass of fallen mankind. Justice de- 
mands the punishment of the guilty. There is no alter- 
native unless an adequate substitute is offered. Justice 
must be satisfied or injustice is done. But grace or un- 
merited favor to the ill-deserving sinner must necessari- 
ly be a matter wholly of God's sovereign discretion. All 
that we can say in view of its exercise, whether he chooses 
to save all sinners, many, few, or none, is, " Even so, Fath- 
er, for so it seemed good in thy sight." 

The most essential characteristic of the salvation of 
Christ is that it is entirely of grace from beginning to 
end. Men have no merit, either after or before they are 
united to Christ. On the contrary, they are always cov- 
ered with ill desert. This is everywhere asserted in Script- 
ure and implied in every single view of the mission and 
work of Christ and of the Holy Ghost (Eom. 3 : 23, 24 ; 
5 : 15, 16; 11 : 6; Eph. 1 : 6, 7; 2 : 7; Tit. 2 : 11). 
That salvation is entirely of grace, that God might have 
justly passed by us and all other men, is felt and acknowl- 
edged by every true Christian. If this is not felt, Christ 
cannot be truly received as our Saviour. 

(2d) The subjects of this redemption are those persons 
whom God has from all eternity elected of his sovereign 
good pleasure, out of the mass of fallen humanity, to 
everlasting life. This number is never said to be small, 
either absolutely or relatively. The promise to Abraham 



THE COVENANT OF GRACE. 



39 



was that " his seed " (believers) should be multiplied " as 
the stars of the heaven, and as the sand which is upon the 
seashore/' The strictest Calvinists believe that the number 
of the elect includes all who die in infancy, and that in the 
end it will embrace the vast majority of the human race. 

This does not mean that Christ did not really die for 
all men, so that whosoever will believe on him shall have 
everlasting life. " For God so loved the world that he 
gave his only-begotten Son, that whosoever believeth in 
him should not perish, but have everlasting life " (John 
3:16). He has suffered the penalty the law denounced 
on all human sinners, and so removed the legal obstacles 
to the salvation of every one who accepts Christ as his 
Saviour. Nevertheless, faith itself is the gift of God, 
and if any man truly believes, he knows that it was only 
because he w r as moved thereto by the Holy Ghost. Those 
whom God thus effectually moves are those whom he has, 
out of special love, elected to salvation and to all the 
means thereof from all eternity (John 6 : 37, 39 ; 10 : 26 ; 
Acts 13 : 48; Eph. 1 : 4-6). This also follows from the 
revealed fact that God's eternal decree determines what- 
soever comes to pass. (See above, Ques. 7.) This works 
no injustice to those not elected. They will be only treated 
as they deserve. They have willfully sinned. Many of 
them have willfully rejected a freely and lovingly offered 
Christ (Rom. 9 : 19-23). 

(3d) The method of redemption, or the Plan which 
God executes in redeeming sinners, is a " covenant." 
This, w hich is commonly called the " Covenant of Re- 
demption," w r as formed in eternity between the several 
Persons of the Trinity, especially between the First and 
Second Persons. If God is an infinite and eternal intel- 



40 THE WESTMINSTER SYSTEM OF DOCTRINE. 



ligence, he must have had an eternal and all-comprehen- 
sive plan. If God consists of three distinct Persons, 
their plan must have been mutual ; that is, it must have 
been of the nature of a covenant. A covenant implies 
parties and mutual conditions. The parties to the eter- 
nal Covenant of Redemption were Father, Son, and 
Holy Ghost. 

The Father elected the beneficiaries, appointed the Son 
to take upon himself their nature, to assume and dis- 
charge all their legal responsibilities, and to merit for 
them eternal life and all the means thereof. He also 
appointed the Holy Ghost to apply and consummate this 
salvation in each elect person, and to dwell in the whole 
body of the elect as a whole. He promised the Son a 
body, all the providential conditions of his work, and 
the final salvation and glorification of his seed. 

The Son voluntarily assumed the position to which 
he was appointed, and consecrated himself, in behalf of 
the elect, whose Head he became, to the dreadful humil- 
iation and suffering involved. 

The Holy Spirit voluntarily undertook his work of 
co-operating with Christ throughout his earthly life, and 
of applying his redemption after his ascension and ses- 
sion at the right hand of God (John 7 : 39 ; 14 : 16, 17 ; 
16:7; Acts 2 : 33). 

That such a Covenant of Redemption was formed 
before the world was is certain from what Christ says 
of his being sent into this world, of receiving a com- 
mandment as to the work he had to do from his Father, 
and from what he says of his sheep " as the gift and prom- 
ise of his Father" (John 10 : 18 ; 5 : 23, 24, 30 ; 17 : 6, 
24), 



THE COVENANT OF GRACE. 



41 



The name " Covenant of Grace," as distinct from the 
"Covenant of Redemption," is commonly given to the 
gospel Covenant, which God offers to all men, and which 
he actually forms with all true believers. The "parties" 
to this covenant are God and believers. The " promise" 
is salvation, and all the means and conditions and stages 
thereof. The " condition" of this covenant is spiritual 
living faith — a faith which grasps, trusts in, and appro- 
priates Christ in all his offices. 

Christ is called the Mediator of this covenant (Heb. 
8:6; 9:15; 12: 24), because it altogether rests on his 
meritorious work, and is effected through his ever-living 
agency as Mediator between God and man. He is also 
called the " Surety " of this covenant (Heb. 7 : 22), be- 
cause he undertakes (endorses) for all his elect, engaging 
for them severally that they shall perform, and persevere 
in the performance of, all the conditions which the cove- 
nant requires of them. 

The " faith " and " perseverance therein " of believers 
is not a "condition" of salvation in the sense that it 
possesses merit of itself. But it is the necessary instru- 
ment of our salvation, which the Holy Ghost provides 
and uses, whereby we receive and appropriate the right- 
eousness of Christ and the gifts of the Holy Ghost, and 
whereby we recognize and are duly exercised by the 
various truths of God's Word and by the discipline of 
his Providence. 

2d. The Kedeemer and his Person. Ques. 21, 22. 

Q. 21. Who is the Redeemer of God's elect? 
A. The only Redeemer of God's elect is the Lord Jesus 
Christy who being the eternal Son of Qo.d } became man % 



42 THE WESTMINSTER SYSTEM OF DOCTRINE. 

and so rvas, and continueth to be, God and man, in two 
distinct natures, and one person for ever. 

Q. 22. How did Christ, being the Son of God, become 
man f 

A. Christ, the S071 of God, became man, by taking to 
himself a true body and a reasonable soul, being conceived 
by the power of the Holy Ghost, in the womb of the Virgin 
Mary, and born of her, yet without sin. 

These answers include — (1) The Incarnation ; 

(2) The Person of Christ. 

1st. The Incarnation is a great mystery which can be 
known only so far forth as it is revealed. Human 
speculations on the subject are of no value. 

It implies, of course, the doctrine of the Trinity, 
which has been discussed above under Question 6. The 
eternal Son, the Second Person of the Godhead, is the 
Person incarnated. This was done by his voluntarily 
taking into his Person, in personal union with his di- 
vinity, the germs of a human soul and body. These 
human germs had a human mother, but no human father. 
They were conceived of the seed of the Virgin Mary by 
the power of the Holy Ghost (Rom. 1:3; Luke 1 : 35). 
This personal union of natures, once established, is to 
continue for ever. The human germs grew naturally 
for nine months in the womb of the Virgin, and after a 
natural birth his human nature underwent a natural 
growth until he attained complete manhood (Luke 2 : 52). 
After his resurrection and ascension and session at the 
right hand of the Father in heaven, this human nature 
has been endowed with powers and exalted to a state of 
honor and of glory beyond that of any other creature 
(Matt. 25 : 31-46 ; Rev. 20 : 11, 12 ; Rev. 1 : 10-18). 



THE PERSON OF CHRIST. 



43 



This union of two natures in Christ is in some few 
respects like the union of the material body and of the 
spiritual soul in one person in each of us. The soul is 
the person, not the body. Yet in conception the soul 
takes the germs of the body into that person as part of 
itself ; separates from it and lays it down at death ; and 
takes it back into its person for ever at the resurrection. 
So the Person of Christ is his eternal Godhead, which 
eternally exists as the Second Person of the Trinity. 
The humanity is taken into this union for ever. The 
bond is in this order : the eternal Son is united directly 
to the human soul, spirit to spirit, and through the hu- 
man soul to the human body. At his death the break 
took place for three days between the human body of 
Christ and this human soul, and not between the human 
soul and his divine spirit. 

2d. The Person of Christ. The same historical Person 
was born, increased in wisdom and in stature, hungered, 
thirsted, slept, ate, drank, wept, suffered, and died, loved, 
talked, obeyed, held social intercourse as a man, and 
prayed, and nevertheless is declared to be the almighty 
God, the everlasting Father, the Prince of Peace, com- 
manding the elements, discerning the secrets of all hearts, 
breaking the bands of the grave, and, sitting upon the 
right hand of God, assuming the reins of universal 
empire. He is evidently in all situations one and the 
same Person. Yet the divine and human natures are 
not mixed, but remain pure and entire. The same Per- 
son is and does all that is proper either to God or man. 
His human nature is finite, existing under the limits of 
time and space. His divine nature is eternal and omni- 
present. His human nature is now locally present only 



44 THE WESTMINSTER SYSTEM OF DOCTRINE. 

in heaven. Nevertheless, he is virtually present to all 
his people with his sympathy, knowledge, assistance, and 
comfort as a man and brother who has suffered as they 
have, through his divine nature and through the co- 
operation of the Holy Ghost. 

God is said to have purchased the Church with his 
own blood, and the Lord of glory is said to have been 
crucified (Acts 20 : 28 ; 1 Cor. 2 : 8), because the one Per- 
son who is God was also man. The Son of man is said 
to have been in heaven and earth at the same time (John 
3 : 13), because the one Person who is man was also God. 

In all mediatorial actions as prophet, priest, and king 
the attributes of both the divine and human natures 
were in exercise as the properties of the one mediatorial 
Person. 

3d. His Offices and "Work. Ques. 23-26. 

Q. 23. What offices doth Christ execute as our Re- 
deemer ? 

A. Christ , as our Redeemer, executeth the offices of a 
prophet, of a priest, and of a king, both in his estate of 
humiliation and exaltation. 

The word " office " is used in two senses. The more 
common sense is that of a legally defined position to 
which a certain work (munus) is assigned. The other 
sense is that of some particular part or function involved 
in the performance of the work. Thus to the office or 
munus of President of the United States many particular 
offices or functions are attached, as those of executing the. 
laws, concurring with the two houses of Congress in 
making the laws, appointing subordinate officers to carry 
on the details of the administration, etc. etc. 



THE MEDIATOEIAL OFFICE OF CHRIST. 45 

Thus in the fuller sense Christ as our Redeemer holds 
only one indivisible office, that of the only Mediator 
between man and God. But this single indivisible office 
embraces three classes of functions, which should be dis- 
tinguished in idea, although they are really inseparable 
in fact; these are the functions of prophet, priest, and 
king. Like the functions of enervation, of circulation 
of the blood, and of breathing the air, these mutually 
coexist and act together in all the mediatorial activities 
of our Lord. He always teaches as a Royal Priest. He 
was a Royal Prophet even when he hung upon the tree. 
He ever continues a teaching and atoning Prophetical 
Priest while he sits and reigns from his throne as King. 

It is clearly necessary that the Mediator between God 
and man should be both divine and human in order to 
discharge the functions of that office. 

(1st) He must be God — (a) that he might be independ- 
ent of either party to be reconciled, and so make the peace ; 

(b) that he might originate the revelation of God to man ; 

(c) that, being personally above the demands of law and 
of infinite dignity, he might be put in our law-place, ren- 
der an obedience he did not owe for himself, and by one 
death atone for the sins of all his people, and for them 
merit an eternal reward ; (d) that he might be King over 
all things for his Church. 

(2d) It is no less clear that he must be man — (a) that 
as the second Adam he might represent man; (6) that 
he might be made under the law, render obedience, 
suffer the penalty of sin for men, and be tempted in all 
things like us, sin excepted ; (c) that he might sympathize 
as a merciful and faithful High Priest (Heb. 2 : 17, 18 ; 
4 : 15, 16) ; {d) th^t he might in his glorified humanity 



46 THE WESTMINSTER SYSTEM OF DOCTRINE. 

be the Head of the Church to whom all his people " are 
predestined to be conformed" (Rom. 8 : 29). 

(1st.) His Office as Prophet. Ques. 24. 

Q. 24. How doth Christ execute the office of a prophet ? 

A. Christ executeth the office of a prophet, in revealing 
to us by his Word and Spirit, the will of God for our sal- 
vation. 

A prophet is one qualified and authorized to speak for 
God to men. Moses was prophet for his brother Aaron 
(Ex. 7:1). The foretelling future events is only one 
part, and that not the most characteristic or important, 
of the function of a prophet. 

Christ executed the office of a Prophet as the Word 
of God in three grand stages : (a) before his incarnation ; 
(6) after his incarnation during the present dispensation ; 
(c) throughout eternity in glory. 

He has executed it (1) immediately in his own Person 
— (a) on earth, (b) in heaven ; (2) mediately — (a) through 
the Holy Ghost by inspiration of the prophets and apos- 
tles, and by the spiritual illumination of all his people ; 
(6) hence through the inspired Scriptures; (e) through 
the officers of his Church, as qualified with supernatural 
gifts as the apostles, or with only natural gifts and ordi- 
nary graces as pastors and teachers. 

He executes the functions of a divine Prophet in our 
behalf both (a) externally, as through his Word and works, 
and (6) internally, by means of the spiritual illumination 
of our hearts. He is not only a prophet, but the Prophet. 
For as God he alone knows the deep things of God, and 
can adequately and authoritatively speak for him. He 
is the original Fountain of all divine knowledge among 



THE MEDIATORIAL OFFICE OF CHRIST. 47 



men, the eternal Word and Image of God (John 3 : 11), 
the Prophet of prophets, the Teacher of teachers. 

He is called, in the Old Testament, Counsellor (Isa. 
9 : 6), Interpreter (Job 33 : 23), Witness (Isa. 55 : 4). In 
the New Testament he is asserted to have taught through 
the prophets of the Old Testament (1 Pet. 1:11; Luke 
24 : 27. Comp. Deut. 18 : 15 with Acts 3 : 22 ; 7 : 37). 

(2d.) His Office as a Priest. Ques. 25. 

Q. How doth Christ execute the office of a priest ? 

A. Christ exeeuteth the office of a priest, in his once offering 
up of himself a sacrifice to satisfy divine justice, and recon- 
cile us to God, and in making continual intercession for us. 

This involves four points : (1) What is a priest ? (2) 
Christ was a real Priest. (3) He offered himself on the 
cross a sacrifice for our sins to satisfy the justice of God. 
(4) He ever lives to make intercession for us. 

(1) A priest must be (a) a man, taken from among men 
to represent them ; (b) he must be appointed and author- 
ized by God ; (c) holy, morally pure, and consecrated to 
God (Lev. 21 : 6, 8) ; (d) he must have a right to ap- 
proach immediately into the presence of God, with assur- 
ance of his favor ; (e) he must have the right to offer 
sacrifices to God and to make intercession in behalf of 
those represented by him (Heb. 5 : 1-6 ; Num. 16:5: 
Lev. 16 : 3, 7, 12, 15). 

(2) Christ was a real and true Priest, (a) He was a man 
taken from among men to represent them (Heb. 2 : 16, 17 ; 
4:15). (b) He was chosen by God (Heb. 5:5,6). (c) He 
was perfectly holy (Luke 1 : 35 ; Heb. 7 : 26). (d) He 
had an absolute right of immediate access to God, and in- 
fluence with him (John 17 : 26 j 11 : 42 ; Heb. 1 : 3). (e) 



48 THE WESTMINSTER SYSTEM OF DOCTRINE. 



He performed perfectly and absolutely all the functions 
of a priest (Eph. 5:2; Heb. 9 : 26 ; 10:11,12; 1 John 
2:1; Rom. 8 : 34). 

Indeed, Christ is the only real Priest. Aaron and his 
sons were only types or shadows of Christ, as the paper 
dollar promising to pay is the shadow of the real gold 
dollar, which really pays. Christ and his sacrifice was the 
substance. He really did what they and their sacrifices 
merely symbolized (Heb. 9 : 10-12 ; 10 : 1 ; Col. 2 : 17). 

(3) Christ offered himself on the cross a sacrifice for 
our sins to satisfy the justice of God. 

The victims of the Jewish bloody sacrifices suffered 
the penalty of the law (death) in the stead of those in 
whose behalf they were offered, (a) They were offered 
on the occasion of sin, and by or on behalf of the sinner 
(Lev. 4 : 1-6, 13-16). (b) The victims must be perfect 
of their kind (Lev. 22 : 20-27 ; Ex. 22 : 30). (c) The 
sinner, or the priest representing the sinful people, laid 
hands on the head of the victim, confessing sin. " Laying 
on of hands w in Scripture always means transfer of some- 
thing (Lev. 1:4;3:2;4:4;16:21;2 Chron. 29 : 23). 
(d) The victim, although perfect in itself, is after the lay- 
ing on of hands called "sin" and "guilt" (Lev. 4:3; 
5 : 6). (e) The victim was then slain in the sinner's stead ; 
" accepted for him to make atonement for him," " for it 
is the blood that maketh atonement for the soul " (Lev. 
4 chap.; 17:11). (/) The blood was then sprinkled 
either on the horns of the altar or on the mercy-seat 
within the veil (Lev. 4 : 5, etc.). Thus the sin ivas cov- 
ered, the Old-Testament word for expiation by blood 
or the satisfaction of justice, and hence God propitiated 
(Rom. 4 : 7). (g) The invariable effect of the sacrifice 



THE MEDIATORIAL OFFICE OF CHRIST. 49 



and of this application of the blood was forgiveness 
(Lev. 4 : 20-31 ; 5 : 10, 13, 16, 18 ; 6:7; Heb. 2 : 17). 

Christ was at once the Priest and the Victim. " He 
offered himself without spot to God ;" " he was offered to 
bear the sins of many" (Heb. 9 : 14, 28); "The Lord 
hath laid on him the iniquity of us all;" "He was 
wounded for our transgressions, he was bruised for our 
iniquities; the chastisement of our peace was upon him, 
and with his stripes we are healed " (Isa. 53 : 4-6) ; 
" It was not possible that the blood of bulls and of goats 
should take away sins. ... By the which will we are sanc- 
tified through the offering of the body of Jesus Christ once 
for all" (Heb. 10 : 4, 10). Hence he "is the propitia- 
tion for our sins " (1 John 2 : 2), for " he hath redeemed 
us from the curse of the law, being made a curse for us " 
(Gal. 3 : 13) ; "Forasmuch as ye know that ye were not 
redeemed with corruptible things, as silver and gold, . . . 
but with the precious blood of Christ, as of a lamb with- 
out blemish and without spot" (1 Pet. 1 : 18, 19) ; God 
" made Him to be sin for us, who knew no sin, that we 
might be made the righteousness of God in him " (2 Cor. 
5 : 21). 

The "justice of God" as the Judge and Moral Gov- 
ernor of the universe of men and of angels " w T as satis- 
fied," because the just sentence of death which he had 
pronounced upon our sins was executed upon the person 
of our substitute Jesus Christ, who had voluntarily 
assumed our place under the law. 

(4) Christ ever lives to make intercession for us (Heb. 
7 : 25 ; Rom. 8 : 34). Christ is an ever-living, perpetual 
Priest. He has a personal experience of all our trials 
and a fellow-feeling for our infirmities (Heb. 2 : 17, 18). 

4 



50 THE WESTMINSTER SYSTEM OF DOCTRINE. 



He is also a royal Priest. He intercedes for us on the 
throne (Zech. 6 : 13), from which he sends the Holy 
Spirit, and orders all events in all worlds for the good 
of his people (Acts 2 : 33; Matt. 28 : 18 ; Heb. 10 : 12, 
13). 

This intercession of our Lord as a royal Priest is one 
absolutely essential part of his work as Mediator. It 
was necessary for him not only to open up a way of pos- 
sible salvation, but actually to accomplish the salvation 
of each one of those given to him by the Father, and 
actually to bring them to the Father at last (John 17 : 
12; Eph. 2 : 18; 3 : 12). The communion of his people 
with the Father will ever" be sustained through him as 
mediatorial Priest (Ps. 110 : 4; Rev. 7 : 17). 

The one perfect specimen of our Lord's mediatorial 
intercession recorded for our comfort is the seventeenth 
chapter of John. 

3d. His Office as King. Ques. 26. 

Q. 26. How doth Christ execute the office of a king? 

A. Christ executeth the office of a king, in his subduing 
us to himself in riding and defending us, and in restrain- 
ing and conquering all his and our enemies. 

His mediatorial kingship differs from that royal 
authority which belongs to him as Second Person of the 
Godhead, (1) because it is given to him by the Father as 
the reward of his obedience and suffering (Phil. 2 : 6- 
11); (2) because the object and design of his mediatorial 
kingship is not general, but has special reference to 
his redeemed Church (Eph. 1 : 22, 23). The person 
possessing this mediatorial power is the entire God- 
man. 



THE KINGLY OFFICE OF CHRIST. 



51 



This royal power belongs to Christ now, and it extends 
(1) over his own Church, which is in a special sense his 
kingdom (Acts 2:29-36); (2) over the whole universe 
(Eph. 1 : 17-23; Matt. 28:18). 

He exercises it, first, in effectually calling out of the 
world a people for himself, and in establishing his king- 
dom in their hearts; second, in establishing that kingdom 
as a community of believers, in giving to them a consti- 
tution, laws, and officers, and in presiding over their ad- 
ministration and service; thirdly, in bestowing saving 
grace upon his elect, and dispensing his Spirit as the 
source of all spiritual life and blessedness ; fourthly, in 
dispensing the general providential government of the 
world and of all its affairs so as to cause all things to 
work together for the good of his people and for the 
advancement of his kingdom and glory; fifthly, in his 
restraining and conquering all the enemies of his king- 
dom ; and sixthly, in his final judgment of the world 
and of all its inhabitants, and the punishment of his 
enemies and the rewarding of his friends. 

Christ will for ever continue the Head and King of 
his own Church. The redeemed will never be separated 
from their Redeemer. But his mediatorial headship as 
the God-man over the universe he will, after the final 
judgment and consummation, give up to the Father, that 
God may be all and in all (1 Cor. 15 : 24-28). Christ's 
mediatorial kingdom over the universe, administered pro- 
videntially, is called his Kingdom of Power. His 
kingdom over his own Church, administered spiritually, 
is called his Kingdom of Grace. His gracious king- 
dom when consummated hereafter will constitute his 
Kingdom of Glory. 



52 THE WESTMINSTER SYSTEM OF DOCTRINE. 



4th. The Redeemer : His Estates. Ques. 27, 28. 

Q. 27. Wherein did Christ's humiliation consist? 

A. Christ's humiliation consisted in his being born, and 
that in a low condition, made under the law, undergoing the 
miseries of this life, the wrath of God, and the cursed death 
of the cross; in being buried, and continuing under the 
power of death for a time. 

The humiliation began with his being born, and 
ended with his death and the passage of his soul into 
the invisible or spirit world. 

(1st) " In his being born, and that in a low condition." 
It was an act of infinite condescension upon the part of 
the Second Person of the glorious Trinity, and of tran- 
scendent and permanent interest to the whole intelligent 
creation, that all the fullness of the Godhead should be 
contained in him bodily, and so revealed under the limi- 
tations of a finite nature. For it is only thus that the 
infinite One can be "seen and known," " tested and 
handled," and that of " his fullness " we may all receive, 
and " grace for grace" (John 1 : 16, 18 : 1 John 1 : 1). 

(2d) In his being " made under the law," and render- 
ing perfect obedience to it. The law lays its claims upon 
persons. But the Person of Christ was eternal and 
divine. Personally, he was the Lawgiver, and not under 
any obligation of obedience. His supreme perfections 
are spontaneous, and are a law to all the dependent 
universe. The law was conformed to him, not he to 
the law. 

But when he undertook the office of Mediator he vol- 
untarily assumed, as the second Adam, all the legal 
responsibilities of his people. By his lifelong suffering 
and death Christ endured in our stead the punishment 



THE HUMILIATION OF CHRIST. 



53 



due to our sins. By his lifelong obedience, even unto 
death, he merited for us the favor of God and eternal 
life, a happy and glorious immortality, and all the 
means thereof, and so purchased for us an everlast- 
ing inheritance in the kingdom of heaven. 

Christ was therefore "rnade under the law" (Gal. 4 : 
4, 5) — (a) not as a rule of righteousness, but as a con- 
dition of blessedness (to us), " to redeem them that were 
under the law, that we might receive the adoption of 
sons;" (b) not for himself, but officially as our Substi- 
tute ; (c) his whole obedience to that law was vicarious, 
in the stead of our obedience. "By the obedience of 
one shall many be made righteous" (Rom. 5 : 19). 

(3d) " In his undergoing the miseries of this life, the 
wrath of God, and the cursed death of the cross." Per- 
sonally in his own character he was always God's " be- 
loved Son, in whom he was w r ell pleased." But as a 
vicarious sacrifice in our stead, our sins and their pun- 
ishment were borne by him, and God's wrath for our sins 
poured out upon him, he being " made a curse." 

The essence of the penalty vicariously borne by Christ 
was " the wrath of God." The incidents of it were " the 
miseries of this life." The culmination of it was " the 
cursed death of the cross" (Gen. 2 : 17; Heb. 9 : 22). 

(4th) In " his being buried, and continuing under the 
power of death for a time." This is the consummation 
and conclusion of his vicarious death. In the Apostles' 
Creed, which is adopted by all the churches, this is ex- 
pressed by the phrase, " He descended into hell " — i. e. 
Hades, the spirit- world. This word and also the He- 
brew word sheol mean the world where the disembodied 
spirits of men are gathered after death and before tho 



54 THE WESTMINSTER SYSTEM OF DOCTKINE. 

resurrection. The wicked were there in chains and dark- 
ness, reserved unto the judgment of the last day (Jude 6). 
The righteous were there holy and happy, waiting for 
the consummation of their salvation in the resurrection 
of their bodies. The part of Hades in which the good 
were collected was called " Abraham's bosom " and " Par- 
adise " (Luke 16 : 22 ; 23 : 43). The soul of Christ, still 
united to his divinity, leaving his body in the grave, 
immediately upon his death went to Paradise, where the 
spirits of all good men were gathered. And in going 
there he made it bright and glorious by his presence. 
Where Christ is, there is heaven. 

Q. 28. Wherein eonsisteth Christ's exaltation? 

A. Christ's exaltation eonsisteth in his rising again 
from the dead on the third day, in ascending up into 
heaven } in sitting at the right hand of God the Father, 
and in coming to judge the world at the last day. 

(1) "In his rising again from the dead on the third 
day." This stupendous fact is the most certain and the 
most surely proved event in ancient history. It was a 
plain, simple fact, capable of the most thorough exami- 
nation and certain demonstration. The single points are 
that Christ was really dead on Friday, and that he was 
really alive again in the body on Sunday and afterward. 
Both points were proved by the strictest evidence. His 
body both before and afterward was seen and handled 
over and over again by many different persons. Thomas 
examined the marks of its identity critically, and then 
exclaimed, " My Lord and my God l" 

It was (a) predicted in the Old Testament. (Compare 
Ps. 16 : 10; Acts 2 : 24-31.) (6) Christ himself pre- 
dicted it (Matt 20 : 18, 19; John 10 : 17, 18). (c) It 



THE EXALTATION OF CHRIST. 



55 



was witnessed to by the eleven apostles (Acts 1 : 3). (d) 
It was testified to by Paul as an independent witness 
(1 Cor. 15:8; Gal. 1:12; Acts 9 : 3-8). (e) He was 
seen by the five hundred brethren at once (1 Cor. 15:6). 
(/) The miracles wrought by the apostles attested the 
fact (Heb. 2 : 4). (g) Also the witness of the Holy 
Ghost (Acts 5 : 32). (h) Also the change of the Sab- 
bath from the seventh to the first day of the w r eek. 

The importance -of this great fact is proved, (a) be- 
cause it proved him to be the Son of God and authen- 
ticates all his claims, (b) It was a public acceptance by 
his Father of his mediatorial work in our behalf, (c) 
Henceforth we have an ever-living Saviour at the right 
hand of power (Rom. 8 : 34). (d) His resurrection secures 
ours (1 Cor. 6:15; 15 : 49 ; Phil. 3 : 21). 

(2) " In ascending up into heaven." This took place 
forty days after his resurrection, in the presence of the 
eleven apostles and probably other friends. He ascended 
in his complete Person as God-man, body and spirit, as 
our Mediator, triumphing over his enemies and giving 
gifts to his friends (Eph. 4 : 8-12), to complete his me- 
diatorial work as the forerunner of his people, and to fill 
the universe with his glory (John 17 : 23 ; Heb* 6 : 20 ; 
Eph. 4 : 10). 

(3) " In his sitting at the right hand of the Father." 
This denotes the official exaltation of the God-man as 
Mediator to supreme glory, felicity, and dominion over 
every name that is named. There he intercedes for his 
people as a priest upon a throne (Zech. 6 : 13), and from 
thence he effectually applies to his people, by his Spirit, 
that salvation which lie had previously achieved for 
them in the days of his humiliation (Ps. 16:11; 110:1; 



56 THE WESTMINSTER SYSTEM OF DOCTRINE. 

Dan. 7 : 13, 14 ; Matt, 26 ^64 ; Mark 16:19; John 5 : 
22; Rom. 8 : 34; Eph. 1 : 20, 22; Phil. 2 : 9-11 ; Col. 
3:1; Heb. 1 : 3, 4 ; 2:9; 10 : 12 ; 1 Pet, 3 : 22 ; Rev. 
5:6). 

(4) "In his coming to judge the world at the last day/' 
The time of this general judgment is entirely unknown 
to men. But it is revealed that it will come suddenly at 
last like a thief in the night, and that it will occur im- 
mediately upon the second advent of Christ and the gen- 
eral resurrection of all the dead. 

God has appointed this day of general judgment, and 
he has committed it into the hands of the God-man as 
Mediator. He that w r as rejected of men, tried and con- 
demned by Pilate, shall have before him on trial the 
whole human family without exception. 

The good shall be gathered on his right, the evil upon 
his left. The thoughts of all hearts shall be revealed, 
and every secret feeling of the soul and all words and 
actions shall be brought up for trial. 

The books shall be opened — the book of record, in 
which all the history of our lives is written, and the 
Book of Life, in which the names of all those who are 
chosen and who have been united to Christ by a living 
faith, are written. 

Every one is to be judged justly in view of the real 
state of their hearts and motives, and in view of their 
respective amount of knowledge of God's will. The 
heathen who sinned without the law will be judged with- 
out the law. He who has sinned knowing not his Lord's 
will, will be beaten with few stripes. They who have 
sinned under the light of the gospel "will have no cloak 
for their sin." It will be better for Sodom and Go- 



THE APPLICATION OF REDEMPTION. 



57 



morrah in the day of judgment than for us if we neglect 
this great salvation. 

Then will the God-man, who once wore a crown of 
thorns, pronounce final sentence upon each soul : " Come, 
ye blessed of my Father, inherit the kingdom prepared 
for you from the foundation of the world ;" or, " Depart 
from me, ye cursed, into everlasting fire, prepared for the 
devil and his angels " (Matt. 25 : 31-46 ; 2 Thess. 1 : 7- 
10; Eom. 2:6-16; Matt, 13 : 37-45; Mark 13:32-37; 
Rev. 22 : 20). 

5th. The Application of Redemption. Ques. 29-31. 
The Agent. 

Q. 29. How are we made partakers of the redemption 
'purchased by Christ f 

A. We are made partakers of the redemption purchased 
by Christ, by the effectual application of it to us by the Holy 
Spirit 

The Scriptures teach that men are by nature spiritually 
dead in trespasses and sins — that we cannot turn from sin 
unto God except we are first drawn by God (Ps. 51 : 5 ; 
Job 14:4; Eph. 4:18; Rom. 8:7,8; John 6:44; 
Rev. 3 : 17). The salvation, therefore, which Christ has 
wrought out for us must be applied to us by the mighty 
power of God. The work of the Holy Spirit in us is 
just as essential as the work of Christ for us. And in 
the first instance we are no more able to co-operate in the 
work of the Spirit applying redemption than we are able 
to co-operate with the atoning work of Christ meritor- 
iously effecting redemption. 

This is rendered certain by what the Scriptures clearly 
teach : 1st, As to man's natural state as a sinner. He is 



58 



THE WESTMINSTER SYSTEM OF DOCTRINE. 



declared to be spiritually — that is, as to spiritual objects 
and interests — "dead," "blind," "insensible," "helpless 
or impotent" (1 Cor. 2 : 14; 2 Cor. 4:4; Eph. 4 : 18; 
Col. 2 : 13; 2 Tim. 2 : 26; Matt. 12 : 33-35). 2d. It is 
proved by what the Scriptures teach as to the nature of 
the Spirit's work in the first steps of his application of 
the redemption purchased by Christ. It is called " a new 
birth," "a quickening," "a begetting," "a new creation" 
(John 3:3,5-7; Uohn 5:18; Eph. 2:1,5,10; 4: 
23). In all these respects the life-giving act of God 
must precede the act of the creature. He "creates," 
"begets," "quickens," and then we live and act in a 
manner corresponding to the new life. The order is as 
follows: The soul is dead; God quickens it. The soul 
repents and believes; it is then justified freely through 
faith in the blood of Christ. Then it enters upon a 
course of holy obedience, in which the Holy Spirit con- 
tinually sustains, prompts, and guides it ; thus it grows 
in grace continually, being progressively more and more 
sanctified inwardly, and outwardly enabled more and 
more to resist evil and conform to the example and com- 
mandments of Christ. 

This is the special office-work of the Holy Ghost, the 
Third Person of the glorious Trinity. 

Christ promised to send the Holy Spirit, and that he 
should testify of Christ and receive of Christ, and show 
it unto us (John 15 : 26 ; 16 : 7-14). When Christ as- 
cended and sat down at the right hand of God, he ful- 
filled his promise and sent the Holy Spirit in his fullness 
to his Church (John 7 : 39; Acts 2 : 32, 33). Christ has 
given us the Spirit to abide with us for ever as " another 
Advocate:" this is the same term translated Advocate 



EFFECTUAL CALLING. 



59 



when applied to Christ (1 John 2:1; compare John 
14:16, 26; 15:26; 16:7-9). 

Regeneration, sanctification, and all the operations of 
grace in the hearts of men are referred to the Holy Ghost 
(John 6:63; Eom. 8 : 9, 11, 14, 16, 26; 1 Cor. 12:13; 
Gal. 4 : 6, 7; Eph. 2 : 18). Hence in the JS T icene Creed, 
received by all the churches, the Holy Ghost is called 
"The Lord, the Giver of Life." 

Q. 30. How doth the Spirit apply to us the redemption 
purchased by Christ f 

A. The Spi?*it applieth to us the redemption purchased 
by Christ, by working faith in us and thereby uniting us 
to Christ in our effectual calling. 

Q. 31. What is effectual calling f 

A. Effectual calling is the work of God's Spirit, where- 
by, convincing us of our sin and misery, enlightening our 
minds in the knowledge of Christ, and renewing our wills, 
Ke doth persuade and enable us to embrace Jesus Christ, 
freely offered to us in the gospel. 

The Scriptures expressly teach that there are two calls 
to salvation — the one outward by the Word, the other 
inward by the Spirit. Of the subjects of the first call 
it is said, " Many are called, but few are chosen " (Matt. 
22 : 14). Of the subjects of the other call it is said, 
" Whom he called, them he also justified" (Eom. 8 : 30 ; 
compare Prov. 1 : 24 and John 6 : 45). 

(1) The outward call of the Word is divinely appoint- 
ed, and is, under all ordinary conditions, a necessary 
means of salvation. The established order is — salva- 
tion cometh by faith, faith cometh by hearing, and hear- 
ing by the Word of God (Rom. 10 : 13-17; Mark 16 : 
15, 16). 



60 THE WESTMINSTER SYSTEM OF DOCTRINE. 



This outward call of the Word consists (a) of a state- 
ment of the plan and conditions of salvation through 
Jesus Christ, (b) A command to repent and believe on 
Christ, (c) An exhibition of the motives which should 
naturally dispose men to accept and obey the gospel. 
(d) A promise of salvation in case we do repent and 
believe. 

This outward call is in absolute good faith ; without 
possible exception, whosoever does repent and believe 
shall be saved ; and it is intended to be addressed to all 
men, to every creature, of every nation, of all times, to the 
end of the world (Mark 16 : 15, 16 ; Eev. 22 : 16, 17). 

(2) But there is also an inward spiritual call, distinct 
from that of the Word. This is proved (a) from the fact 
that the Scriptures teach that man by nature is spiritually 
"dead" and " blind" and impotent. In order that the 
blind shall see, two things are necessary : their eyes must 
be opened, and they must have light. The outward call 
supplies the light. The inward call opens the eye. (6) 
The Scriptures distinguish between the Spirit's influence 
and that of the Word alone (1 Cor. 2 : 14, 15; 3:6; 
1 Thess. 1 : 5, 6). (c) A spiritual influence is said to be 
necessary to dispose and enable men to receive the truth 
(John 6 : 45 ; Acts 16 : 14 ; Eph. 1 : 17). (d) All that is 
good in man is referred to God as its author (Eph. 2:8; 
Phil. 2 : 13; 2 Tim. 2 : 25 ; Heb. 13 : 21). (e) The 
working of the Spirit in the heart of the new-born Chris- 
tian is represented as far more direct and powerful than 
the mere moral influence of the truth on the natural un- 
derstanding and affections (Eph. 1:19; 3:7; 2 : 1, 8). 
(J) The effects of this inward call of the Holy Ghost 
are far more profound and lasting than any mere moral 



EFFECTUAL CALLING. 



61 



influence of the external call. It is declared to be a 
" new birth," " a begetting," " a quickening from death 
to life," "a new creation." The subjects of it are "new- 
born babes," and "new creatures," and "God's workman- 
ship," and " alive from the dead." 

There are certain influences of the Holy Spirit which 
in a greater or less degree extend to all men. These 
influences are simply moral, acting on the soul through 
the truth and exciting its natural affections and powers. 
They are more or less influential in modifying conduct, 
but they are habitually resisted by the souls of men as 
long as they remain unregenerate. This is proved (a) 
from the fact that the Scriptures affirm that they are 
resisted; (6) from the fact that anterior to regeneration 
every Christian is conscious of having resisted such spir- 
itual influences. The same we observe to be true in the 
history of many unregenerate men. 

But the power used by the Holy Ghost in our effectual 
calling is always efficacious. Its effect is called Regen- 
eration or the New Birth. It is the exercise of the 
mighty power of God directly upon the soul, quickening 
it to a new spiritual life. It is a single act of God the 
Holy Ghost. The effect, once produced, is preserved for 
ever by the continued indwelling of the Holy Ghost in 
our hearts. The change wrought affects the whole soul, 
the intellect, the affections, and will, and all their facul- 
ties (John 17:3; 1 Cor. 2:12, 13; 4:5; 2 Cor. 4 : 6 ; 
Eph. 1:18; 1 John 4 : 7 ; 5:20; Heb. 4 : 12). 

Regeneration is the work of God. It changes the 
character of the soul. It is below consciousness. Con- 
version is the act of the soul itself — the first act of the 
soul in turning from sin unto God, immediately conse- 



62 THE WESTMINSTER SYSTEM OF DOCTRINE. 



quent upon regeneration. It is always a matter of con- 
sciousness, and is the commencement of a course of pro- 
gressive growth in the divine life, which goes on until 
we attain the complete stature of perfect manhood in 
Christ. 

Kegeneration is the act of God, who begets. Con- 
version is the first vital act of the newly-begotten soul. 
Sanctification is the growth of the soul toward maturity. 

6th. The Benefits conferred by this Redemp- 
tion in this Life to all those who are Effect- 
ually Called. Ques. 32-36. 

Q. 32. What benefits do they who are effectually called 
partake of in this life ? 

A. They that are effectually called do in this life 
partake of justification, adoption, sanctification, and the 
several benefits, which, in this life, do either accompany or 
flow from them. 

Here we have enumerated four classes of benefits: 
(1) Justification; (2) Adoption; (3) Sanctification; (4) The 
several benefits which, in this life, do either accompany 
or flow from the three first enumerated. 

(1) Justification. Ques. 33. 
Q. 33. What is Justification ? 

A. Justification is an act of God's free grace, icherein 
he pardoneth all our sins, and, accepteth us as righteous in 
his sight, only for the righteousness of Christ impided to 
us, and received by faith alone. 

(a) Justification is an "act." That is, it is accom- 
plished perfectly and finished at once. It is not a pro- 
gressive work. 



JUSTIFICATION. 



63 



(6) It is a forensic act of God as Supreme Judge. It 
is neither an act of power, producing an effect by the ex- 
ercise of irresistible energy, nor is it an act of sovereign 
prerogative in the exercise of unconditional right of will. 
It is a judicial act, wherein God as judge pronounces the 
judgment of the law in view of all the facts of the case — 
namely, that in view of the righteousness of Christ the 
believer is regarded and treated as one in whose behalf 
all the claims of the law are completely satisfied. 

(c) It is an act wherein God " pardoneth all our sins." 
The fact being that we are personally sinners and in our- 
selves considered deserve the penalty, justification must 
include " pardon." But it is not mere pardon. Because 
[1] " pardon " is the act of a sovereign waiving the exe- 
cution of the law; while " justification " is the act of a 
judge pronouncing the law to be satisfied. [2] "Par- 
don" is granted in the absence of all "satisfaction;" 
while justification is possible only after a "satisfaction" 
for the sin has been made. [3] " Pardon " merely re- 
leases from the obligation to suffer the penalty; while 
"justification" also restores to favor and to the full status 
of society. 

(d) Hence Justification is an act wherein God 
" pardoneth all our sins " because he has " accepted us as 
righteous in his sight," A man is righteous when he is 
completely conformed to the law. If he is personally 
conformed in his heart and life to the law as a standard 
or measure of character, then he is no sinner, but per- 
fectly holy. If he is perfectly conformed to the law as 
a covenant of salvation, he is righteous, whether the law 
as covenant has been fulfilled by the person himself or 
by his accepted and competent substitute. In our case 



64 THE WESTMINSTER SYSTEM OF DOCTRINE. 

we personally are sinners. But our Lord Jesus Christ 
by his holy suffering in our stead has satisfied the penally 
of the law, and by his holy obedience in our stead has sat- 
isfied the precepts of the law. Upon the basis of that 
satisfaction we are pronounced righteous; which is the 
same as pronouncing the law to be satisfied in respect to 
all its demands upon us as a covenant of salvation. 

(e) He " accepteth us as righteous in his sight only for 
the righteousness of Christ." This righteousness of 
Christ comprehends all that he did in the way of obe- 
dience or of suffering in our stead while on earth. No 
other being than the God-man could have thus acted in 
our stead. It was only in human nature that the demands 
of the law upon mankind could be met and satisfied. 
But it was only a divine Person, who is himself the law 
to all others, and is himself under no law exterior to 
his own will, who can render in the stead of another a 
free obedience which he does not owe for himself. 

(/) And this " righteousness of Christ" is made the 
meritorious ground of our being judiciously pronounced 
to be righteous (i. e. that all the demands which the law 
as a covenant of life makes upon us are satisfied), because 
of two facts: [1] Because that the righteousness of 
Christ a is imputed to us;" and [2] because it is "received 
by us by faith alone." 

[1] To impute sin to any one is to charge it as a 
ground of punishment. It may be a man's own sin (Ps. 
32 : 2), or it may the sin of others — i. e. not their per- 
sonal blameworthiness, but their guilt or obligation to 
punishment. Thus our sins are said to have been laid 
upon and punished in Christ (Isa. 53 : 6, 12 ; Gal. 3 : 13; 
Heb. 9 : 28 ; 1 Pet. 2 : 24). 



JUSTIFICATION. 



65 



[2] To impute righteousness is to credit it as the ground 
of justification or of reward. Thus the rewardableness 
of Christ's meritorious work is credited to the believer, 
so that all the covenanted rew r ards of a perfect righteous- 
ness henceforth lawfully belong to him (Rom. 4 : 4-8 ; 2 
Cor. 5 : 19-21). 

(g) This righteousness of Christ is imputed only to one 
who believes, and so it is received and self-appropriated 
only by faith. This justifying or saving faith has no 
merit in itself. It is only the hand or instrument by 
which we lay hold of Christ. It includes trust. It is 
faith in or on Christ (Gal. 2:16; Acts 16 : 31). This 
faith is the " gift of God " (Eph. 2:8); it never exists 
alone, but is always accompanied with love, and bears 
holy fruit in the life. But it alone, and no other grace, 
is the instrument of uniting us to Christ, and so of effect- 
ing our justification. 

(h) Justification is therefore "an act of God's free grace." 
It is absolutely sovereign and pre-eminently gratuitous, 
in that Christ is given to assume our place, and in that 
his righteousness is allowed to count in the stead of ours. 
At the same time, after this substitution is once sover- 
eignly admitted justification is strictly judicial, being 
perfectly conformed to law and justice, since Christ as 
our Substitute has literally and completely fulfilled all 
the requirements of the law, both commandments and 
penalties. 

Calvin says, in his Institutes, b. 3, chap. 11, § 2: "A 
man will be justified by faith when, excluded from the 
righteousness of works, he by faith lays hold of the 
righteousness of Christ, and, clothed in it, appears in the 
sight of God, not as a sinner, but as righteous." 
b 



66 THE WESTMINSTER SYSTEM OF DOCTRINE. 



(2) Adoption. Ques. 34. 
Q, 34. What is Adoption? 

A. Adoption is an act of God's free grace, whereby we 
are received into the number, and have a right to all the 
privileges of the sons of God. 

The instant a believer is united to Christ by faith, 
there is accomplished in him simultaneously and insepar- 
ably two things : (a) A total change of relation to God 
and to the law as a covenant of life; (6) a change in 
his inward spiritual nature. The change of relation is 
effected by justification, the change of nature by regenera- 
tion. Regeneration is an act of God, giving a new 
life, the principle of a new spiritual character. The first 
exercise of a new-born soul thus regenerated is Faith. 
Upon the exercise of faith, or a trusting embrace of the 
person and work of Christ, God immediately justifies the 
believer, freeing him from condemnation and receiving 
him into favor. Sanctification is the progressive 
growth toward perfect maturity of the new life implanted 
in regeneration. Adoption presents the new creature in 
his new relations. Justification effects a change of rela- 
tions. Regeneration and sanctification affect only moral 
inherent states ' of the soul. Adoption includes both. 
It sets forth in one comprehensive view the new crea- 
ture in his new relations. 

Sonship includes (a) derivation of nature (2 Pet. 1:4; 
John 1:13); (b) the bearing of the divine image or like- 
ness (Col. 3 : 10; Rom. 8 : 29; 2 Cor. 3 : 18); (c) the 
bearing the Father's name (1 John 3:1; Rev. 2 : 17; 
3:12); (d) the being the objects of his peculiar love 
(John 17 : 23 ; Rom. 5 : 5-8); (e) the indwelling of the 
" Spirit of his Son/' the "Spirit of Adoption" (Rom. 



SANCTIFICATION. 



67 



8 : 15-21 ; Gal. 4:6; 5:1; 1 Pet. 1 : 14; Heb. 2 : 15; 

10 : 19, 22); (/) present protection, consolation, and pro- 
vision (Luke 12 : 27-32; John 14 : 18; 1 Cor. 3 : 21-23; 
2 Cor. 1:4); (g) fatherly chastisement for our good (P«. 
51 : 11, 12; Heb. 12 : 5-11); (A) heirship in relation to 
God and joint heirship with Christ (Rom. 8 : 17; James 
2:5; 1 Pet. 1:4; 5:4). 

(3) Sanctification. Ques. 35. 
Q. 35. What is Sanctification f 

A. Sanctification is the work of God's free grace, 
whereby we are renewed in the whole man after the image 
of God, and are enabled more and more to die unto sin. 
and live unto righteousness. 

(a) The phrase " to sanctify " is used in two different 
senses in Scripture — to consecrate, to set apart to a holy 
use (John 10 : 36 ; Matt. 23 : 17), and to render morally 
pure or holy (1 Cor. 6:11; Heb. 13 : 12). Sanctifi- 
cation is used in this latter sense. As Regeneration 
is an act of God's free grace, so sanctification is a pro- 
gressive work of the same free grace. It is gratuitous, 
for Christ's sake, and it is effected by the supernatural 
power of the Holy Ghost, (b) The means of sanctifi- 
cation are of two distinct orders — inward and outward. 

The inward means of sanctification is Faith. Faith is 
the instrument of our justification, and hence of our de- 
liverance from condemnation and of our communion 
with God; the organ of our union with Christ, and 
hence of our communion with him in his Spirit and 
life. Faith, moreover, is that act of the regenerated soul 
whereby it embraces and experiences the power of the 
truth, and whereby the inward experiences of the heart 



68 THE WESTMINSTER SYSTEM OF DOCTRINE. 



and the outward actions of the life are brought into obe- 
dience to the truth. 

The outward means of sanctification are — 

[1] The Truth as revealed in the inspired Scriptures 
(John 17 : 17, 19 ; 1 Pet. 1 : 22 j 2:2). 

[2] The Sacraments (Matt, 3:11; 1 Cor. 12 : 13 ; 
1 Pet. 3 : 21). 

[3] Prayer. This it effects both as a gracious exer- 
cise of the soul, and as the covenanted condition of 
our reception of all spiritual blessings (John 14 : 13, 
14). 

[4] The gracious discipline of God's providence (John 
15:2; Rom. 5 : 3, 4 ; Heb. 12 : 5-11). 

It must be remembered that the unregenerate soul re- 
sists the " common grace " with which the Holy Ghost 
wrestles with it previously to the new birth ; also, that the 
soul is passive in respect to that particular exercise of the 
divine power w T hich effects its regeneration or new birth. 
But having once been regenerated, the soul, now spiritually 
alive, continues to grow in grace by its own active co-ope- 
ration with the gracious operations of the Holy Spirit, 
who dwells in it. 

(c) The fruits of sanctification are — [1] Negatively, the 
destruction of the " old man," with its habits, affections, 
and lusts (Gal. 5 : 24 ; Col. 3 : 5). [2] Positively, the 
strengthening of the principle of grace, and the gradual 
training of all the faculties of the soul under the control 
of grace, in symmetrical development and holy obedience. 
[3] Hence, good works are the fruits of sanctification. 
These "good works," although never the meritorious 
grounds of acceptance before God, are nevertheless ab- 
solutely essential to salvation, because to be saved is to 



SANCTIFICATION. 



69 



be saved from sin (Gal. 5 : 22, 23 j Eph. 2:10; John 
14 : 21). 

(d) Sanctification involves the entire man, intellect, 
affections, and will (Eph. 1 ; 17, 18 ; Col. 3 : 10; 2 Cor. 
4 : 6 ; 1 Thess. 5 : 23). Our bodies as integral parts of 
our persons are sanctified through their union with our 
spirits and the indwelling of the Holy Ghost (Rom. 6 : 
13; 1 Cor. 6:19; 1 Thess. 4 : 4). 

(e) Perfect sanctification is never attained in this life. 
All Christian perfectionists admit that defects of knowl- 
edge, feeling, and will remain as long as we are in the 
body. But they claim that God has graciously, for 
Christ's sake, lowered the demands of the law, so that 
our present weaknesses, if only we do our best, are not 
accounted as sin. 

This is a very dangerous heresy, because it lowers the 
moral standard of Christian character and the aim of 
Christian endeavor. The moral law of God under which 
Adam was created can never be lowered. All that is 
moral is essentially obligatory. All defect in love or 
active service is of the nature of sin. The best Christians 
are most humbly sensitive to their own defects, are daily 
filled with shame and contrition, and apply constantly 
to the cleansing blood of Christ and to the sanctifying 
power of the Holy Ghost. 

The standard of Christian holiness is the holiness of 
God and the example of Christ. 

Paul and John disclaim perfection (Rom 7 : 14-25 ; 
Phil. 3 : 12-14; 1 John 1 : 8). It is inconsistent with 
the experience of the best Christians and with the hymns 
and prayers of the historical churches. 

The personal claim of sinless perfection is an evidence 



70 THE WESTMINSTER SYSTEM OF DOCTEINE. 



of a low sense and standard of sin, of spiritual pride, 
and of a diseased self-consciousness. Experience shows 
that it is a very dangerous symptom, and presages a dire- 
ful fall. The signs of grace are humility, eager desire to 
press on and advance to a higher standard, self-forgetful- 
ness, absorption of thought and affection with Christ, 
entire consecration to the service of God and man. 

(4) The Accompanying Benefits. Ques. 36. 

Q. 36. What are the benefits which in this life do ac- 
company or flow from justification, adoption, and sancti- 
fication. 

A. The benefits which in this life do accompany or flow 
from justification, adoption, and sanctification, are, as- 
surance of God's love, peace of conscience, joy in the Holy 
Ghost, increase of grace, and perseverance therein to the 
end. 

(a) Assurance of God's Love. That act of saving 
faith whereby we embrace and appropriate Christ, which 
is the only instrument of our justification, involves two 
essential elements : [1] Assent is the intellectual recog- 
nition and cordial embrace of Christ and of his work ; 
[2] Trust is implicit reliance upon Christ alone for all 
our salvation (John 7 : 38 ; Acts 10 : 43 ; 16 : 31 ; 26 : 
18 ; Gal. 2:16; 3 : 26 ; 2 Tim. 3 : 15). Trust rests 
upon the foundation upon which expectation is based. 
Hope reaches forward to the object upon which desire and 
expectation meet. Hope therefore rests upon that which 
trust rests upon, and trust gives birth and support to 
hope. 

There is a difference, therefore, between the full Assur- 
ance of Faith (Heb. 10 : 22), which is strong, unwaver- 



FKUITS OF S A NOTIFICATION, ETC. 



71 



ing, unintermittent faith, and the full Assurance of Hope 
(Heb. 6 : 11), which is a result of the former, being a 
confident persuasion of our own personal salvation. " He 
that believes shall be saved :" this is made sure by the 
Word of God. " I believe this is a matter of con- 
sciousness and other evidence. " Therefore I am saved :" 
this is an infallible inference. 

This conviction is not in such a sense of the essence of 
faith that every one who truly believes is consequently 
thus assured. Nevertheless, it is the privilege and duty 
of every believer to seek and to attain to this most com- 
fortable and useful grace. " This certainty is not a bare 
conjectural and probable persuasion, grounded on a fal- 
lible hope, but an infallible assurance of faith (hope), 
founded upon the divine truth of the promises of 
salvation, the inward evidence of those graces unto 
which these promises are made, the testimony of the 
Spirit of Adoption witnessing with our spirits that Ave 
are the children of God; which Spirit is the earnest 
(pledge) of our inheritance, whereby we are sealed to 
the day of redemption" (Heb. 6 : 11, 19; Rom. 8 : 
15, 16; Eph. 1 : 13, 14; 2 Pet, 1 : 4-11 ; 1 John 
2:3; 3 : 14; 2 Cor. 1 : 12; Confession of Faith, 
ch. 18). 

This assurance may be dimmed and lost by inattention 
and yielding to sudden temptation, whereby our evidences 
are obscured and the Holy Spirit grieved. It may be 
revived or regained by sincere repentance, humble walk- 
ing with God, the watchful avoidance of every approach 
to evil, and the diligent and prayerful use of all the means 
of grace. 

(6) Peace of Conscience, Peace with God is recon- 



72 THE WESTMINSTER SYSTEM OF DOCTRINE. 



ciliation with him through the blood of Christ. Peace of 
conscience may either mean our consciousness of that rec- 
onciliation, or the appeasement by the same atoning blood 
of our own consciences, which otherwise condemn us. In 
the proportion in which our faith is clear and constant 
will be our consciousness of our reconciliation with God, 
and satisfaction of our own moral judgment that the law 
is maintained and righteousness is fulfilled, while yet we 
are saved from the penal consequences of our sin. If we 
diligently observe all God's commandments, " our peace 
shall be like a river " (Isa. 48 : 18). If it fail, it is our 
own fault. 

(c) Joy en t the Holy Ghost. The Holy Ghost as 
the " Comforter " is the direct Author of joy in our hearts. 
Besides this, he is the indirect cause of joy to us, because, 
by uniting us to Christ and communicating to us his life 
and all the benefits of his redemption, he brings to us all 
the possible sources of joy. Besides, joy is an accom- 
paniment of spiritual health. And this health is pro- 
moted by all the operations of the Holy Spirit in our 
hearts, and by the careful removal of all that grieves 
him and that hinders his work. 

(d) Increase of Grace. The gifts of God are in- 
exhaustible. We are not limited in him ; we are only 
limited in ourselves. Each gift of grace leads to another. 
We are justified that we may be regenerated and sancti- 
fied. We are born babes in Christ that we may grow up 
to the stature of perfect manhood in him. If grace is 
improved, grace is added. The exercise of the lesser 
grace leads to an increase of capacity. With the increase 
of capacity will come the ever-proportionate increase of 
blessing, keeping the vessel ever full if we are faithful. 



FRUITS OF S A NOTIFICATION, ETC. 



73 



Then " dying grace" will succeed " living grace/' and 
grace will be completed in glory. 

(e) Perseverance in Grace to the End. The 
true believer, having once been regenerated and justified, 
will never be permitted finally to fall away and be Jost. 
The doctrine is not that once a believer a man will be 
saved, do what he will ; but it is that once a trice believer 
God will ever uphold the man, so that he will freely per- 
severe in faith and obedience to the end. 

[1] The fact is proved from Scripture and experience 
(John 10 : 28 ; Rom. 11: 29 ; Phil. 1 : 6 ; 1 Pet. 1 : 5). 

[2] This Perseverance of the Saints in faith and holy 
obedience is not secured by their own purpose or strength, 
but by the immutable purpose of God and his covenant 
with his Son (John 10 : 29), and by the intercession of 
Christ (Luke 22 : 32), and by the constant indwelling 
and infinitely wise and constant care of the Holy Ghost 
(1 John 3: 9; John 14:16, 17). 

True believers may nevertheless fall into grievous 
sins, and for a time continue therein. The occasions of 
which falls are the temptations of the world, the seduc- 
tions of Satan, the remaining corruptions of their own 
hearts, and the neglect of the means of grace. The 
effects of which falls are, that God is displeased and the 
Holy Spirit grieved ; their comforts are lost, their minds 
darkened, their hearts hardened, and their consciences 
wounded, and often they are arrested by temporal judg- 
ments; their conduct is a stumbling-block to all wit- 
nesses and an occasion of sorrow to their fellow-Chris- 
tians. Such experiences would be fatal if it were not 
for the faithfulness of God and the omnipotent power 
of his grace, 



74 THE WESTMINSTER SYSTEM OF DOCTRINE. 

7th. The Benefits conferred by the Applied 
Redemption of Christ at Death. Ques. 37. 

Q. 37. What benefits do believers receive from Christ 
at death? 

A. The souls of believers are, at their death, made per- 
fect in holiness, and do immediately pass into glory; and 
their bodies, being still united to Christ, do rest in their 
graves till the resurrection. 

(1) Death consists of the temporary dissolution of the 
personal union of soul and body. As long as this con- 
tinues, the person is dead, and until the resurrection the 
soul, although holy and happy, as a disembodied spirit 
is under the power of death. Thus, our Larger Cate- 
chism says that " Christ continued in the state of the 
dead, and under the power of death, till the third 
day" (Ques. 50), when he ceased to be one of the 
dead, and became one of the living by rising from the 
dead. 

(2) Immediately upon death " the souls of believers are 
made perfect in holiness." They should be growing in 
grace and holiness as long as they live. This process is con- 
summated at death (a) by the power of the Holy Ghost, 
the divine Agent whereby the redemption purchased by 
Christ is applied in all its stages ; (b) by the removal of 
the diseased and mortal body, and the consequent cessa- 
tion of the "lust of the flesh" and the injurious struggle 
of "the law in our members" against" the law of our 
minds;" (c) and by the entire change of environment 
from this evil world and its spiritual conditions to 
heaven. 

(3) At the same instant the soul of the believer passes 
into glory. The intermediate state is not final, The 



THE STATE OF THE SOUL AFTER DEATH. 75 

consummation of our salvation can come only after and 
in consequence of our resurrection. But in the mean 
time the holy soul, now made perfect, is in the presence 
of, and in the immediate fellowship with, Christ. Christ 
is already risen and glorified as " the first-fruits of them 
that sleep/' and as such has sat down on the right hand 
of the Majesty on high. PauPs whole conception of 
heaven is expressed in the beautiful phrase, " To be pres- 
ent with the Lord " (2 Cor. 5 : 8). We know nothing 
as to the place of heaven, except that it is where Christ 
is now glorified in the presence of his saints. As to its 
happiness, we know that it will consist (a) in the total 
absence of sin and pain; (b) in the love of God and 
Christ ; (c) in the vision of God in Christ ; (d) in the 
perfect peace of God shed abroad in our hearts by the 
Holy Ghost, given now without measure; (e) in the bliss- 
ful exercise of all our faculties in the service of God, and 
in the consequent ceaseless growth of all our powers; (/) 
in the blissful social relations of the redeemed and of the 
angelic hosts. 

(4) " Their bodies being still united to Christ, do rest 
in their graves till the resurrect ion. " The union estab- 
lished between the believer and Christ by faith includes 
his whole person, body as well as spirit. The body, al- 
though temporarily laid aside, is never alienated. It is 
always ours, and therefore it is always Christ's, for Christ 
has redeemed it by his blood and made it a temple of his 
Holy Ghost. " If w T e believe that Jesus died and rose 
again, even so them also which sleep in J esus will God 
bring with him ;" therefore, " our flesh also shall rest in 
hope" (1 Thegg, 4 :H ; Ps, 16 : 9). 



76 THE WESTMINSTER SYSTEM OF DOCTRINE. 



8th. The Benefits conferred by the Redemption* 
of Christ, thus Applied, at the Resurrection. 
Ques. 38, 

Q. 38. What benefits do believers receive from Christ at 
the resurrection ? 

A. At the resurrection, believers, being raised up in 
glory, shall be openly acknowledged and acquitted in the 
day of judgment, and made perfectly blessed in the full 
enjoying of God to all eternity. 

The time of the resurrection is not revealed. But 
the Scriptures teach that the following events are to 
occur together in immediate succession : (1) The Second 
Coming of Christ; (2) the Resurrection of the Evil and 
the Good ; (3) the General Judgment ; (4) the End of the 
World ; (5) the Final Award of Rewards and Punishment 
(Matt. 24 : 30; Dan. 12 : 2; John 5 : 28, 29; 1 Cor. 15 : 
23; 1 Thess. 4 : 16; Matt. 7 : 21, 23; 13 : 30-43; 16 : 24- 
27 ; 25 : 31-46 ; 2 Thess. 1 : 6-10 ; 2 Pet. 3 : 7-13). 

This answer embraces three great subjects: (1) The 
Resurrection; (2) the Judgment; (3) Heaven. 

(1) The Resurrection. 

(a) All men, good and bad, are to rise together, "they 
that have done good unto the resurrection of life, and 
they that have done evil unto the resurrection of damna- 
tion " (John 5 : 29). They who at that time are remain- 
ing alive on the earth will be changed and caught up to 
meet the coming Judge in the air (1 Thess. 4 : 17; 1 Cor. 
15:51). 

(6) The same bodies which are deposited in the graves 
shall be raised and united to their respective souls again 
(1 Cor. 15 : 42-44; 1 Thess. 4 : 14; John 5 : 28 ; 1 
Thess. 4 : 13-17). The identical body of Christ ros§ 



THE RESURRECTION, ETC. 



77 



This identity does not depend upon sameness of material. 
From infancy to old age we have the selfsame bodies on 
earth, while their material constituents are continually 
changing. All we need to know is that our bodies in 
the resurrection will be in the same sense one with our 
bodies at death as our bodies at death are one with our 
bodies at birth. 

(c) But they will be changed (not exchanged) in quality, 
and in all else necessary to adapt them [1] to the uses of 
our perfectly glorified souls in their high estate, and [2] 
to the physical conditions of the "new heavens and a 
new earth wherein dwelleth righteousness" (Rev. 21 : 
1-5 ; 2 Pet. 3 : 13). They will be made like unto 
Christ's glorious body (Phil. 3 : 21). The present body 
is called " a natural body." The same body will become 
in heaven a " spiritual body." The word " spiritual " in 
the New Testament means that which is made a temple 
of the Holy Ghost, and is transformed by his indwelling 
(1 Cor. 2:12-15; 15:44). 

(2) The Judgment. 

(a) The Person who is to judge all men is the God- 
man, the same Person who was condemned at the bar of 
Pilate and executed as a malefactor on the cross. He 
will judge the world as Mediator (Matt, 25 : 31, 32 ; 
Acts 3 : 21 ; 17 : 31 ; John 5 : 22, 27; 2 Thess. 1 : 7-10; 
Rev. 1 : 7). 

(6) The subjects of the judgment are to be all men who 
have ever lived and all fallen angels. The good angels 
will appear as attendants and ministers (Matt. 13 : 41, 
42; 25:31-46; 1 Cor. 15 : 51, 52 ; 2 Cor. 5:10; 1 
Thess. 4:17; 2 Thess. 1:6-10; Rev. 20:11-15; 2 
Pet. 2:4; Jude 6), 



78 THE WESTMINSTER SYSTEM OF DOCTRINE. 

(c) They will be judged [1] under the various de- 
grees of light divinely revealed to each. " For as many 
as have sinned without law shall also perish without 
law. And as many as have sinned in the law, shall be 
judged by the law" (Rom. 2:12; Luke 12 : 47, 48). 
[2] The matter of the judgment will be all the deeds 
done in the body, including all " the secrets of the heart," 
"the deeds of darkness," the feelings, thoughts, purposes, 
and motives (Eccles. 12 : 14 ; 1 Cor. 4:5; Luke 8:17; 
12 : 2, 3; Matt. 12 : 36, 37). [3] The ground of justifica- 
tion and acquittal will be the righteousness of Christ and 
our personal relation to him, the work of Christ for U3 
and the work of Christ in us (Phil. 4:3; Rev. 3:5; 
13:8; 20 : 15 ; Matt, 13 : 43 ; 25 : 34-40). 

(3) After the resurrection the salvation of believers 
will be complete. They will be like Christ, and with 
Christ for ever. What more can be said or thought ? 
Their existence will every moment be perfect in excel- 
lence, usefulness, and blessedness, and for ever they will 
be advancing ceaselessly in knowledge, capacity, and in 
intimate fellowship with Christ, and hence in every pos- 
sible good. "Eye hath not seen, nor ear heard, neither 
have entered into the heart of man, the things which God 
hath prepared for them that love him " (1 Cor. 2 : 9). 



THE END OF PABT I. 



fAKT II. 



DUTY REQUIRED OF MAN. 

BY 

KEV. J ASPINWALL HODGE, D. D. 



THE SYSTEM OF THEOLOGY 

CONTAINED IN THE 

WESTMINSTER SHORTER CATECHISM 
EXHIBITED AND EXPLAINED. 



PART II. 

HAVING examined in Part I. what we are to 
believe concerning God, we are now to consider- — 

III. WHAT DUTY IS REQUIRED OF US. 
Questions 39-81. 

The consciousness of obligation is universal. Of even 
the heathen it is said, " They show the work of the law 
written in their hearts, their conscience also bearing wit- 
ness" (Rom. 2 : 15). Any utterance of the will of God 
is recognized at once as obligatory, demanding immediate 
and perfect obedience (Deut, 5 : 1, 31, 33 ; Luke 10 : 
26, 27 ; 1 Thess. 5 : 23). 

The character of God's will, and therefore of our duty, 
depends upon what has already been considered — God's 
nature, his relations to us and purposes concerning us, as 
manifested in his works of creation, providence and 
redemption. If he be holy, " the law is holy and the 
commandment holy, just and good" (Rom. 7 : 12). If 
we be his creatures and his elect, formed, preserved and 
6 81 



82 THE WESTMINSTER SYSTEM OF DOCTRINE. 



redeemed u to glorify God and enjoy hini for ever," then 
we must be perfect as he is perfect, conformed unto his 
likeness (Gen. 1 : 26 ; 1 Pet. 1:16; Rom. 8 : 29). There- 
fore, this will of God is absolutely unchangeable, obliea- 
tory upon all and under all circumstances. It cannot be 
modified to suit man's ability. It was in force before 
and after the fall, and under both dispensations. It is 
the foundation of every covenant. Salvation is possible 
only by the perfect satisfaction of this law by Christ in 
behalf of his people, and we as such must keep his com- 
mandments (Romans). 

We are to consider (1) our duty as revealed in the 
ten commandments; (2) the preface to them; (3) the 
first table, as containing our duty to God; and (4) the 
second table, our duty to man. 

[I.] Our Duty as Revealed in the Ten Com- 
mandments. Ques. 39-42. 

1st. Our duty as revealed. 

Q. 39. What is the duty which God requireth of 
man ? 

A. The duty which God requireth of man, is obedience 
to his revealed will. 

Q. 40. What did God cd first reveal to man for the 
mile of his obedience ? 

A. The rule which God at first revealed to man, for his 
obedience, was the moral law. 

It is the same law, however revealed — by God's 
works or word. In creation we perceive only " his 
eternal power and Godhead" (Rom. 1 : 20). His provi- 
dence is often incomprehensible (Ps. 73). Therefore he 
has revealed his will in human language. The word of 



THE MORAL LAW. 



83 



God is the only rule to direct us. It is a perfect rule. 
(1) It is the fullest and clearest revelation. (2) Its com- 
mands and prohibitions are final. (3) Nothing is sinful 
which it does not condemn, nor obligatory which it does 
not require. 

This revealed law is called moral, because it concerns 
character, questions of right and wrong, holiness and sin. 
It is distinguished from (1) natural laws, as of day and 
night, bounds of the sea, growth and decay, etc. (Ps. 
73 : 13-17 ; 104; Jer. 33 : 25) ; (2) the national law, that 
judicial code enjoined on the Jewish nation as such 
(Conf. of Faith, chap. xix. sect, iv.j Ex. 21 ; 22 : 1-29) ; 
(3) the ceremonial law, foretelling and prefiguring the 
redemption of Christ (Conf. of Faith, chap. xix. sec. 
iii. ; Heb. 10:1; Gal. 4 : 1, 2, 3 ; Col. 2 : 14-17). These 
depending upon the present order of nature, the tempo- 
rary condition of the Jews and the preparatory form of 
the mystery of salvation, all of which are transient, are 
temporary laws. But the moral law, based on the divine 
nature and on the fact that we were made in the image 
of God, is abiding and unchangeable. 

This moral law was revealed to Adam in the manner 
and object of his creation, in his nature and in his con- 
stant communion with God (Gen. 1 : 26 ; 2:7; 3:8). 

2d. The summary of our duty. 

Q. 41. Wherein is the moral law summarily compre- 
hended ? 

A. The moral lata is summarily comprehended in the 
ten commandments. 

Q. 42. What is the sum of the ten commandments ? 

A. The sum of the ten commandments is, to love the 
Lord our God with all our heart, with all our sold, with 



84 THE WESTMINSTER SYSTEM OF DOCTRINE. 

all our strength, and with all our mind; and our neigh- 
bor as ourselves. 

At Sinai the covenant was renewed that God would 
be their God and they should be his people. What God 
required he expressed in the ten commandments, which 
he spake, and which he wrote on two tables of stone. 
Christ and the apostles refer to these as containing the 
duty of man (Ex. 20: 1-17; Deut. 5: 6-21; Mark 
10 : 19 ; Rom. 13 : 9). The moral law is summarily 
comprehended in them. (1) They include our duty to 
God and to man ; (2) all other directions for conduct are 
embraced in them ; (3) they require perfect obedience 
through all time and from every part of our nature, 
mind, affections, will, as well as in word and deed. 

The sum of the ten commandments is love — love to 
God, supreme love, with all our heart, with all our soul, 
with all our strength and with all our mind (Deut. 
6:5; 10 : 12; Matt. 22 : 37); and love to man, our 
neighbor, as ourselves (Lev. 19:18; Matt. 5 : 43-48 ; 
22 : 39 ; Rom. 13 : 9). Supreme love to God begets and 
includes love to man (1 John 3 : 14; 4 : 20). 

Love is the sum of the commandments. (1) It is the 
highest form of, and therefore the only acceptable, 
obedience (John 21 : 15-17 ; 1 John 2 : 5). (2) The law 
requires likeness to God : God is love (1 John 4 : 8). 
(3) There is no obedience without love (Matt. 5 : 20 ; 
Deut. 10 : 12; Rom. 13 : 9). (4) Love must manifest 
itself in action and in the prescribed manner (1 John 
2:4; 4 : 20 ; John 6 : 29 ; 14 : 15, 21, 23). 



THE PREFACE TO THE COMMANDMENTS. 85 



[II.] The Preface to the Ten Command- 
ments. Ques. 43, 44. 

Q. 43. What is the preface to the ten commandments ? 
A. The preface to the ten commandments is in these 
words: I am the Lord thy God, which have 

BROUGHT THEE OUT OF THE LAND OF EGYPT, OUT 
OF THE HOUSE OF BONDAGE. 

Q. 44. What doth the preface to the ten commandments 
teach us f 

A. The preface to the ten commandments teacheth us, 
that because God is the Lord, and our God, and Redeem- 
er, therefore we are bound to keep all his commandments. 

We have here stated the ground of obligation and the 
motives of obedience. 

(1) The law comes from, not a principle, but a person 
who is in personal relation to those whom he commands : 
" I am." 

(2) He is the Lord Jehovah, the self-existing, un- 
changeable and almighty Sovereign. 

(3) He is God, Elohim, the only object of supreme 
worship, trust and obedience. 

(4) He is our God, in peculiar relations to us, in 
covenant with us, not by our act or will, but because he 
chose us, first loved us, accepted us as his people and 
claimed a proprietorship in us, as he did in Israel because 
of his covenant with Abraham. 

(5) He has already exercised his sovereignty and 
proprietorship in preserving and redeeming us. All 
providential care is the evidence and type of redemptive 
love. Deliverance from Egypt is frequently referred to 
as symbolizing freedom from the bondage of sin and 
Satan. 



86 THE WESTMINSTER SYSTEM OF DOCTEIXE. 



Therefore we are bound to keep all his commandments. 
It is to be noticed that in this preface and throughout 
the ten commandments the singular is used — "thy God," 
"brought thee out," "thou shalt" — indicating that the 
law was given, not merely to a nation nor to the multi- 
tude of the redeemed, but to each and every one person- 
ally, who must render a personal obedience. 

The Larger Catechism gives us under Question 99 
eight rules for the interpretation of the Decalogue, which 
may be thus expressed : 

(1) The laws require the utmost perfection of every 
duty and forbid the least degree of every sin. 

(2) They reach all the powers of the soul as well as 
all the actions of the body. 

(3) The same thing in divers respects is required or 
forbidden in several commandments. 

(4) Where a duty is enjoined the opposite sin is forbid- 
den. A prohibition includes an order ; a promise involves 
a threatening, and a threat a promise. 

(5) These laws are always binding, yet every particu- 
lar duty is not to be done at all times. 

(6) Under one sin or duty all of the same kind are 
included, and everything that leads thereunto. 

(7) These laws require us to see that they be observed 
by those undjr our control. 

(8) We must help others in their obedience and have 
no part in their sins. 

[III.] The First Table, as containing our Duty 
toward God. Ques. 45-62. 

The law is divided into ten commandments. "He 
wrote, on the tables, the ten commandments" (Deut, 



THE FIRST COMMANDMENT. 



87 



10 : 4), and these were written on two tables of stone 
(Deut. 4 : 13). The Jews called the preface the first 
law, and united the first and second and called it the 
second. The Latin and Lutheran churches joined the 
first and second and divided the tenth. Josephus, the 
Greek Church and the Reformed churches arranged them 
as in our English Bible and in this Catechism, because 
the preface is not in the form of a command, the first 
and second treat of different subjects, the clauses of the 
tenth refer to the one sin of covetousness, and each 
commandment begins with the same formula, except 
the fourth, which is evidently distinct. 

These commandments are also divided into two tables, 
containing our duty to God and our duty to man. But 
some place five in each, regarding the fifth as requiring 
reverence to parents as representatives of God. Others, 
uniting the first and second and dividing the tenth, 
arrange three in the first and seven in the second table. 
The usual division, however, is that presented in our 
Catechism — four in the first, and six in the second — and 
the reasons are to be found in the nature of the com- 
mands. 

I. The First Commandment : The Person to be 

Worshiped. Ques. 45-48. 
Q. 45. Which is the first commandment f 
A. The first commandment is, Thou shalt have no 

OTHER GODS BEFORE ME. 

Q. 46. What is required in the first commandment f 
A. The first commandment requireth us to knoiv and, 

acknowledge God, to be the only true God, and our God ; 

and to worship and glorify him accordingly. 



88 THE WESTMINSTER SYSTEM OF DOCTRINE. 



Q. 47. What is forbidden in the first commandment ? 

A. The first commandment forbiddeth the denying, or 
not worshiping and glorifying the true God, as God, and 
our God; and the giving that worship and glory to any 
other, which is due to him alone. 

Q. 48. What are we especially taught by these words, 
u before me/' in the first commandment? 

A. These words, " before me/' in the first command- 
ment, teach its, that God, who seeth all things, taketh notice 
of, and is much displeased with, the sin of having any other 
God. 

The first table includes the second. If we love God, 
we must love each other. And the first commandment 
necessitates and embraces all the rest. If we glorify 
God as our God, then we must render proper worship 
and must reverence his name and day. 

The form of the questions emphasizes the fact that 
these prohibitions include the requirement of correspond- 
ing duties. Let us bear this in mind. 

We are commanded — 

(1) To have but one only object of supreme love, 
obedience and worship. There is, in fact, but one God 
(Deut. 6:4; Isa. 43 : 10 ; Jer. 10 : 10 ; 14 : 22 ; 1 Cor. 
8 : 4, 6). 

(2) To know this one God as he has revealed him- 
self, as the God of nature, the God in covenant, and es- 
pecially in his latest and clearest manifestation in Christ 
Jesus, the Saviour and final Judge. (See the preface ; 
Matt. 11 : 27 ; John 1 : 14 ; 1 Tim. 3:16; Heb. 1 : 3.) 

(3) To acknowledge him as our God by open con- 
fession and in acts of obedience and worship (Deut. 
26 : 17 ; John 10 : 27 ; Eom. 10 : 9, 10). 



THE SECOND COMMANDMENT. 



89 



(4) To worship him in adoration, prayer and service 
(Isa. 45 : 23; Rom. 12 : 11). 
We are forbidden — 

(1) To neglect, delay or qualify these duties. 

(2) To take part in the worship of any false god 
(Hos. 4 : 12; Rom. 1 : 25). 

(3) To invoke angels, saints, Mary, the pope or priests 
as objects of worship or as intercessors with God (Col. 
2 : 18 ; Rev. 19 : 10). 

(4) To consult directly or indirectly the spirits of men 
or of devils, or to seek from them the knowledge which 
belongs only to God (Lev. 20 : 6 ; 1 Sam. 28 : 7-20 ; 
1 Cor. 10:20; Rev. 9:20). 

All this is enforced by the fact that disobedience is a 
personal insult to God and in his presence (" before 
me "), and that he will punish it. 

II. The Second Commandment : The Form of 
Worship. Ques. 49-52. 

Q. 49. Which is the second commandment? 

A. The second commandment is, Thou shalt not 
make unto thee any graven image, or any like- 
ness OF ANY THING THAT IS IN HEAVEN ABOVE, 
OR THAT IS IN THE EARTH BENEATH, OR THAT IS IN 
THE WATER UNDER THE EARTH ; THOU SHALT NOT 
BOW DOWN THYSELF TO THEM, NOR SERVE THEM ; FOR 

I the Lord thy God am a jealous God, visiting 

THE INIQUITY OF THE FATHERS UPON THE CHILDREN, 
UNTO THE THIRD AND FOURTH GENERATION OF THEM 
THAT HATE ME, AND SHOWING MERCY UNTO THOU- 
SANDS OF THEM THAT LOYE ME AND KEEP MY COM 
MANDMENTS. 



90 THE WESTMINSTER SYSTEM OF DOCTRINE. 



Q. 50. What is required in the second commandment f 
A. The second commandment requireth the receiving, 
observing, and keeping p>ure and entire, all such religious 
worship and ordinances, as God hath appointed in his 
word. 

Q. 51. What is forbidden in the second command- 
ment ? 

A. The second commandment forbiddeth the worship- 
ing of God by images, or any other way not appointed in 
his word. 

Q. 52. What are the reasons annexed to the second 
commandment f 

A. The reasons annexed to the second commandment 
are, God's sovereignty over us, his propriety in us, and the 
zeal he hath to his own worship. 

This commandment prescribes the manner or form of 
worship. It requires — 

(1) That it be spiritual. " God is a Spirit, and they 
that worship him must worship him in spirit and in 
truth" (John 4 : 24 ; Dent, 4 : 15-18). 

(2) And external, for we are in the flesh and in a ma- 
terial world (Joel 2 : 12, 13 ; 1 Cor. 14 : 23-40). 

(3) The outward acts must be expressive of feelings, and 
especially of faith (Isa. 29 : 13 ; Matt. 15 : 8 ; Heb. 11). 

(4) God has prescribed the form of worship. It must 
always consist of praise, prayer and instruction. Under 
the Old Testament dispensation public worship was cere- 
monial, sacrificial and spectacular, but alwavs typical of 
Christ and expressive of faith in him (Gen. 4 : 4, 5 ; see 
ceremonial law). In the New Testament it is very sim- 
ple, free and under the direction of the Spirit, and to this 
we are required to adhere. (See Acts; Col. 2 : 13-23.) 



THE THIRD COMMANDMENT. 



91 



It forbids — 

(1) The worship of false gods, and everything that 
represents them (Acts 17 : 29 ; Rom. 1 : 21-25). 

(2) The worship of God by images. Pictures and 
other representations of created things are allowed us in 
works of art or for ornamentation. God ordered the 
making of the serpent of brass and the figures in the 
temple. But they are not to be used in worship 
(Deut. 4 : 15-19 ; Ex, 32 : 5 ; Num. 21 : 9 ; 2 Kings 18 : 
4). This was the sin of Israel until the Babylonish 
captivity. Pictures and images were first introduced into 
the Christian Church for instruction, then as helps in 
worship, and finally as objects of reverence. 

(3) A ceremonial or ritual service, after the more 
spiritual form, has been enjoined (Acts 15 : 10-29 ; Rom. 
14:17; Gal. 2 : 11-14 j 3 : 3 ; 4 : 1-11). 

(4) The neglect of God's ordinances, public worship 
and the sacraments (Heb. 10 : 25 ; Acts 2 : 42 ; Matt. 
26 : 26, 27 ■ John 6 : 53). 

This commandment is enforced by — 

(1) God's authority over us. 

(2) His right to determine how he shall be wor- 
shiped. 

(3) A curse to the third and fourth generations. 

(4) A blessing which is unending in duration and 
extent. 

III. The Third Commandment : The Spirit of 
Worship. Ques. 53-56. 

Q. 53. Which is the third commandment f 

A. The third commandment is, Thou shalt not 

TAKE THE NAME OF THE LORD THY GOD IN VAIN : 



92 THE WESTMINSTER SYSTEM OF DOCTRINE. 

FOR the Lord will not hold HIM GUILTLESS THAT 
TAKETH HIS NAME IN VAIN. 

Q. 54. What is required in the third commandment ? 

A. The third commandment requireth the holy and rev- 
erent use of God's names, titles, attributes, ordinances, word 
and works. 

Q. 55. What is forbidden in the third commandment f 
A. The third commandment forbiddeth all profaning or 
abusing of anything whereby God maketh himself known. 

Q. 56. What is the reason annexed to the third com- 
mandment ? 

A. The reason annexed to the third commandment is, 
that however the breakers of this commandment may 
escape punishment from men, yet the Lord our God will 
not suffer them to escape his righteous judgment 

We are to worship God with reverence (Deut. 6:13; 
28 : 58) 

In Scripture, " name " expresses nature and character 
and that by which these are manifested. The name of 
God includes, therefore, his titles, attributes, ordinances, 
word and works. (( In vain " means either irreverently, 
as in profanity, or falsely, as in perjury. The mean- 
ing is the same, for perjury includes all that leads to 
it — deception, lying and irreverence toward the God of 
truth. 

We are required to treat with great reverence every- 
thing whereby God maketh himself known. 

An oath is an act of worship, wherein we invoke 
God, as God knowing all things and as final Judge, to 
hear our declaration and to approve or punish. It may 
be in assertion, as in witness-bearing, or in promise, as 
in oath of office. Oaths are lawful — (1) being acts of 



THE FOURTH COMMANDMENT. 



93 



worship; (2) often commanded by God (Ex. 22 : 11); 
(3) Christ used them (Heb. 6 : 13; Matt. 26 : 63). 
They may be required by authority (Matt. 26 : 63) or 
offered between man and man (Gen. 24 : 3 ; 47 : 31 ; 
2 Cor. 1 : 23). Christ (in Matt. 5 : 33-37) forbids ir- 
reverent and unnecessary or trivial appeals to God, and 
all profane swearing. 

A vow is also an act of worship, wherein we conse- 
crate something to God and his service. 

Oaths and vows are not binding when the performance 
of them would be contrary to God's revealed will. The 
sin is in the making, not in the keeping of such (Acts 
23 : 12, 14; Mark 6 : 26 ; 1 Sam. 25 : 22, 32). 

We are forbidden — 

(1) All deception, falsehood and perjury. 

(2) All irreverence of God's name, as in the careless 
use of his names, attributes and ordinances for emphasis 
in conversation or expressions of surprise, as well as in 
profane swearing ; and the use of God's word in jesting, 
in tempting or in upholding false doctrine (Jer. 23 : 
34-38 ; Matt. 4 : 6 ; 27 : 47 ; 2 Pet, 3 : 16). 

All this is enforced by the determination of God to 
punish those who treat him or his cause with disrespect. 

IV. The Fourth Commandment: The Time for 
Worship. Ques. 57-62. 
Q. 57. Which is the fourth commandment f 
A. The fourth commandment is, Remember the 
Sabbath day to keep it holy. Six days shalt 
thou labor, and do all thy work: but the 
seventh day is the sabbath of the lord thy 
God : in it thou shalt not do any work, thou. 



94 THE WESTMINSTER SYSTEM OF DOCT4RINE. 



NOR THY SOX, NOR THY DAUGHTER, THY MAN-SERVANT, 
NOR THY MAID-SERVANT, NOR THY CATTLE, NOR THY 
STRANGER THAT IS WITHIN THY GATES; FOR IN SIX 
DAYS THE Lord MADE HEAVEN AND EARTH, THE SEA, 
AND ALL THAT IN THEM IS, AND RESTED THE SEVENTH 
DAY : WHEREFORE THE LORD BLESSED THE SABBATH 
DAY AND HALLOWED IT. 

Q. 58. What is required in the fourth commandment f 
A. The fourth commandment requireth the keeping holy 

to God , such set times as he hath appointed in his word ; 

expressly one whole day in seven, to be a holy Sabbath to 

h imself 

Q. 59. Which day of the seven hath God appointed to 
be the weekly Sabbath f 

A. From the beginning of the world to the resurrection 
of Christ, God appointed the seventh day of the week to 
be the weekly Sabbath ; and the first day of the week, ever 
since, to continue to the end of the world, which is the 
Christian Sabbath. 

Q. 60. How is the Sabbath to be sanctified? 

A. The Sabbath is to be sanctified by a holy resting all 
that day, even from such tvorldly employments and recrea- 
tions as are lawful on other days; and spending the whole 
time in the public and private exercises of God's loorship, 
except so much as is to be taken up in the works of neces- 
sity and mercy. 

Q. 61. What is forbidden in the fourth commandment f 

A. The fourth commandment f orb iddeth the omission, or 
careless performance, of the duties required, and the pro- 
faning the day by idleness, or doing that which is in it- 
self sinful or by unnecessary thoughts, ivords, or works, 
about our worldly employments or recreations. 



THE FOURTH COMMANDMENT. 



95 



Q. 62. What are the reasons annexed to the fourth 
commandment ? 

A. The reasons annexed to the fourth commandment 
are, God,'s allowing us six days of the week for our own. 
employments, his challenging a special propriety in the 
seventh, his oivn example, and his blessing the Sabbath 
day. 

The time required for worship, especially public and 
united, is one full day in seven. And this is to be rendered 
as an acknowledgment that all time belongs to God, and 
that every day we are bound to glorify him. The 
appointment of a set day for public worship includes 
the duty of having regular and frequent times for secret, 
family and social prayer (Ezek. 20 : 12, 19, 20 ; Matt, 
6 : 6; Job 1 : 6; Ps.119 : 164). 

The object is (1) to secure rest from worldly labor 
and pleasures. This is important, but is too often re- 
garded as its principal aim. It is only preparatory to 
the chief object, (2) to secure a full day of uninterrupted 
worship of God, an important part of which is instruc- 
tion. This is evident from (a) the place of this law in 
the Decalogue ; (b) the use of the terms " to keep it 
holy/' "sanctified it," "blessed it," "hallowed it," "the 
Sabbath of the Lord thy God ;" (c) its design, to com- 
memorate the creation, the deliverance from Egypt (Deut. 
5 : 15), and therefore the redemption by Christ. 

This law is still obligatory, because — 

(1) It is one of the ten commandments. 

(2) It is necessary from man's nature as a moral and 
immortal being, pressed by the labors and enticements 
of this fleeting world. 

(3) It is in fact perpetual. It has been observed from 



96 THE WESTMINSTER SYSTEM OF DOCTRINE. 



the creation, under, the patriarchal, Mosaic and Christian 
dispensations, and will be to the end of time. 

(4) God's blessing follows its observance (Isa. 56 : 2, 
4, 6, 7). 

It must be sanctified according to — 

(1) The definite directions here given. 

(2) Its design, as an entire day of united public 
worship, by all in the house, under our authority and 
influence and within the gates of the city. 

(3) The example of Christ and his apostles. He re- 
moved the traditions of the Pharisees, but obeyed this 
divine law, attending synagogue and temple services, 
preaching and doing deeds of mercy (Luke 4 : 16 ; 
6 : 1-11; 13 : 11-17; Matt. 12 : 1-13). So did his 
disciples. 

The day to be observed is important. Under the old 
dispensation it was the seventh day of the week, com- 
memorative of the creation, and God's sovereignty over 
all. Under the new dispensation it is the first day, 
setting forth the new creation, and God's redemption 
offered to all. The change was made for a sufficient 
reason, as just indicated, and by divine authority. 

(1) Christ rose from the dead and appeared to his 
disciples frequently on the first day of the week (Matt. 
28 : 1-10; John 20 : ). 

(2) It is called the Lord's Day (Rev. 1 : 10). 

(3) The inspired apostles recognized and encouraged 
its observance in the Christian Church (Acts 20 : 7 ; 
1 Cor. 16 : 1, 2; Rev. 1 : 10). 

(4) It has been, and is, the weekly Sabbath of the 
Christian world, and it receives God's approbation. 

(5) It is used as a type of heaven (Heb. 4 : 4-11). 



OUR DUTY TOWARD MEN. 



97 



This law forbids — 

(1) All unnecessary work on the Sabbath by ourselves, 
by those under our control or influence and by our 
cattle. The only exceptions which Christ made were 
works of necessity and mercy, as the care of living creat- 
ures, the relief of the suffering and necessary labor in 
maintaining public worship (Matt. 12 : 1-13). 

(2) The substitution of bodily rest or of social amuse- 
ment for the worship of God, which is the real object 
of the Sabbath. (See Conf. of Faith, chap, xxi., and 
Larger Catechism, Ques. 116-119.) 

(3) The careless, formal or irregular worship of 
God. 

The reasons annexed to this law are more numerous 
than to any other commandment : (1) His gift to us of 
six other days; (2) his claim of special proprietorship in 
the Sabbath ; (3) his example ; (4) his benediction and 
implied curse. 

[IV.] The Second Table, as containing our 
Duty toward Men. Ques. 63-81. 

We have already noticed how intimately this table is 
connected with the first. The fifth commandment is a 
fit connecting-link, possessing many of the characteristics 
of both, and it embraces all the commandments that 
follow, for if we rightly observe our relations to men, 
we will maintain each other's rights in all things. 

The sum of this table is " to love our neighbor as our- 
selves." 

It contains six commandments, which concern (I.) our 

mutual relations, and (II.) our involved rights to life, 

purity, property, truth and contentment. 
7 



98 THE WESTMINSTER SYSTEM OF DOCTRINE. 

T. The Fifth Commandment: Our Mutual Re- 
lations. Ques. 63-66. 

Q. 63. Which is the fifth commandment? 

A. The fifth commandment is, Honor thy father 
and thy mother : THAT thy days may be long upon 

THE LAND WHICH THE LORD THY GOD GIYETH THEE. 

Q. 64. What is required in the fifth commandment f 

A. The fifth commandment requireth the preserving the 
honor of and performing the duties, belonging to every 
one in their severed 'places and, relations, as superiors, 
inferiors, or equals. 

Q. 65. What is forbidden in the fifth commandment? 

A. The fifth commandment forbiddeth the neglecting of, 
or doing anything against, the honor and duty which 
belongeth to every one in their several places and relations. 

Q. 66. What is the reason annexed to the fifth com- 
mandment ? 

A. The reason annexed to the fifth commandment is, 
a promise of long life and prosperity (as far as it shall 
serve for God's glory, and their own good) to all such as 
keep this commandment 

Our relations to each other as superiors, inferiors or 
equals have been ordained by God, and he has determin- 
ed their character and the duties involved in them. 
Their design is — (1) To reveal his relations to us. He is 
our Father, Brother, King, Master, etc. (Mai. 1:6; 
Matt. 6:9; John 18 : 37). (2) To maintain order, mu- 
tual responsibilities and co-operation and good feeling 
among men (Rom. 12:10; 1 Pet, 2 : 13, 14). (3) To 
prepare us for closer associations in his house above 
(Eph. 2 : 19-22). As we therefore enter into these 
relations, we are brought under new obligations to God, 



THE FIFTH COMMANDMENT. 



99 



and the fidelity required is to God more than to each 
other (Eph 5 : 21-6 : 9). 

The filial relation is specified, because — 

(1) It is the first into which we enter, and ordinarily 
it continues longer than any other. At birth we are 
sons, and we continue under parental authority as long 
as father and mother are spared to us, and in time we 
become parents ourselves. The Scriptures nowhere rec- 
ognize freedom from filial duty because of age or the 
forming of other ties (Gen. 43 : 1-14 ; John 19 : 26, 27). 

(2) It includes all others : the family becomes the 
state and the church when modified and enlarged. (See 
Old and New Testament history.) 

(3) It is the most perfect type of our relation to God, 
most absolute, loving and abiding. At first entire sub- 
mission is required, and as we are developed in our 
faculties we render more intelligent and loving obe- 
dience. 

These relations are either (1) personal, as fraternal, 
friendly, between husband and wife, or employer and em- 
ployee. Some of these are natural, and others are volun- 
tary. The latter involve an additional responsibility as 
to the persons with whom we enter them, and as to the 
time of beginning and ending them ; in all which we should 
be directed by the word of God (Ps. 1 : 1 ; 2 Cor. 6 : 14 ; 
Matt. 5 : 31, 32). (2) Social, as in societies, especially in 
the State and the Church. These also are God's ordinances, 
and should be framed according to his revealed will 
(Rom. 13 : 1-6; Heb. 13 : 17: Matt. 18 : 17). When 
imperfect, or contrary to the divine plan in form or laws, 
they are to be respected and obeyed while in force, so 
far as we conscientiously can, and their penalties endured 



100 THE WESTMINSTER SYSTEM OF DOCTRINE. 



when we for Christ's sake must disobey (Acts 4 : 19; 
Heb. 11 : 32-39; 1 Pet. 2 : 19, 20). 

The requirements and prohibitions are determined 
by the nature of each relation as revealed by God, 
and not as interpreted by human laws, traditions or 
customs, or by personal opinions. The honor required is 
respect and love manifested in word and deed, modified 
in each case by the nature of the several relations. 
Christ (in Mark 7 : 9—13 and elsewhere) removed the 
pharisaical interpretations and reinforced this command- 
ment (Luke 2 : 51). So did the apostles. 

The promise annexed has special reference to the filial 
relation (Eph. 6 : 1-3), but the blessing of long life and 
prosperity belongs also to those who are faithful in other 
relations (Ps. 91 : 16 ; Prov. 3:2; Col. 3 : 24). 

II. Our Mutual Rights, as Involved in these 
Relations. Ques. 67-81. 

1st. The Sixth Commandment. Our Right to 
Life. Ques. 67-69. 

Q. 67. Which is the sixth commandment f 
A. The sixth commandment is, Thou shalt not kill. 
Q. 68. What is required in the sixth commandment f 
A. The sixth commandment requireth all lawful en- 
deavors to preserve our oirn life, and the life of other*. 
Q. 69. What is forbidden in the sixth commandment f 
A. The sixth commandment forbiddeth the taking away 
of our own life, or the life of our neighbor unjustly, or 
whatsoever tendeth thereunto. - 
We have a right to the life — 

(1) Of the body, as given and preserved by God, for 
his glory, our good and the welfare of others. 



THE SrXTH COMMANDMENT. 



101 



(2) Of the soul, as purchased by Christ and offered 
as a free gift to us, and through us to others. 

These are closely connected, for eternal life is proffer- 
ed to us and by us to our fellows, only while we are in 
the flesh. Death ends probation (Luke 16 : 22-31). 

We are required to preserve our own life and that of 
others, because — 

1. Of the importance of life, as above stated (Matt. 
16 : 26). 

2. We were made in the likeness of God (Gen. 1 : 27 ; 
9 : 6). 

3. It is God's prerogative to give and take away life 
(Gen. 30 : 2 ; Deut. 32 : 39). 

4. Life is the appointed time for the service of God 
(John 9 : 4). 

We are to preserve it by — 

(1) Attention to the known laws of health as to food, 
shelter, exercise, rest and remedies, by which our whole 
nature is developed, kept in full vigor or restored when 
injured or impaired (Luke 21 : 34 ; Rom. 13 : 13; Col. 
2 : 23). 

(2) Holy living (Col. 3 : 12-14, 23-25). 

(3) Calm dependence upon God in duties, temptations 
and trials (Matt. 6 : 34; 1 Pet, 5:7; Heb. 12 : 5-13). 

(4) Peaceable and loving conduct toward men (1 Cor. 
13 : 4, 5 ; Rom. 13 : 10 ; Prov. 10 : 12 ; Eph. 4 : 31). 

(5) Defence of self and others, without malice, re- 
straining and opposing the violence of others. When 
really necessary this defence may be even unto death 
(Ex. 22 : 2). 

What is true of individuals is true of communities, 
and therefore under some circumstances war is justifia- 



102 THE WESTMINSTER SYSTEM OF DOCTRINE. 



ble. It is so recognized in the Old and New Testaments, 
(See Dent. 22; Rom. 13 : 4; Heb. 11 : 32-34.) 
The sins forbidden are — 

(1) " The neglecting or withdrawing the lawful or 
necessary means of preservation of life; sinful anger, 
hatred, envy, desire of revenge; all excessive passions, 
distracting cares; immoderate use of meat, drink, labor 
and recreations ; provoking words ; oppression, quarrel- 
ing, striking, wounding, and whatsoever else tends to the 
destruction of the life of any" (Larger Catechism, Q. 136). 

(2) The engaging in any occupation, habit or amuse- 
ment which jeopardizes or shortens life (Matt. 4 : 6, 7 ; 
Luke 21 : 34; Phil. 3 : 18, 19; Ps. 55 : 23; Prov. 
23 : 29-35; 2 Sam. 23 : 17). 

(3) The refusing known remedies when sick (1 Tim. 
5 : 23), and the use of unnecessary or improper drugs. 

(4) Dueling, which, so far from being justifiable, is 
(a) in intention a deliberate double murder by each 
party, (b) without cause — the laws of God and man 
supply a sufficient remedy ; (c) no solution of the diffi- 
culty, but is merely a trial of nerve and skill. 

(5) Child-murder, whether before or after birth, by 
direct or indirect means (Ex. 21 : 22, 23 ; Acts 7 : 19). 

(6) Suicide, as (a) assuming God's prerogative, (b) de- 
serting appointed work, (c) demanding judgment before the 
time, (cZ) bringing shame, sorrow and loss upon others. 

(7) Lynch law. Capital punishment is enjoined in 
Scripture for several offences under the Jewish code and 
the ceremonial law, which, as we have seen, are no 
longer obligatory. As the penalty for murder, it belongs 
to the moral law, (a) enforced before the Flood (Gen. 
4 : 14, 24), (6) reiterated to Noah, the second head of 



THE SEVENTH COMMANDMENT. 



103 



the race (Gen. 9 : 4-6), (c) necessitated by man's relation 
to man (Ex. 21 : 14), (d) and by his relation to God 
(Num. 35 : 30, 31), (e) recognized in the New Testament 
(Acts 25 : 11 ; Heb. 10 : 28). But in all cases it must be 
inflicted by legal authority and after formal trial (Rom. 
13 : 4). 

Christ shows (in Matt. 5 : 38-48) that this command- 
ment extends to thoughts, words and feelings, as well as 
to deeds of violence, and he demands love to enemies 
and persecutors. (See his promised blessing in Matt. 
5 : 9-12.) 

2d. The Seventh Commandment. Our Right to 
Purity. Ques. 70-72. 

Q,. 70. Which is the seventh commandment ? 

A. The seventh commandment is, Thou shalt not 

COMMIT ADULTERY. 

Q. 71. What is required in the seventh commandment f 

A. The seventh commandment requireth the preserva- 
tion of our own and our neighbor's chastity, in heart, 
speech, and behavior. 

Q. 72. What is forbidden in the seventh commandment ? 

A. The seventh commandment forbiddeth all unchaste 
thoughts, words, and actions. 

We have the right to personal purity, and are bound 
to secure it to each other. We were created in the 
image of God, "to glorify him in our bodies and spirits, 
which are his." By redemption Christ reasserts his 
claims to our persons. -He makes his abode within us ; 
our bodies become "the temples of the Holy Ghost," the 
abode of God, the place and instrument for his worship 
and service. Any impurity defiles the temple of God 
(1 Cor, 3 : 16 ; 17 ; 6 : 13, 19 ; 2 Cor. 6 : 16), 



104 THE WESTMINSTER SYSTEM OF DOCTRINE. 



Adultery is a very heinous sin — (1) for the above 
reason (1 Cor. 6 : 18) ; (2) it involves the breaking of 
solemn covenants (Mai. 2 : 14, 15); (3) unlike other 
sins, it requires a participator, whose guilt must also be 
shared. 

In Matt. 5 : 27, 28, Christ declares that this com- 
mandment extends to thoughts and looks as well as to 
words and deeds of uncleanness (Matt. 15 : 19). He 
and his apostles make frequent reference to this sin, and 
urge upon us constant watchfulness, the keeping our 
bodies under control, the avoidance of places, persons 
and objects of temptation, the cultivation of chaste con- 
versation and conduct, the preserving the purity of 
others and diligence in holy work and influence. 

The requirements and prohibitions are more fully ex- 
pressed in the Larger Catechism, which will repay care- 
ful study. In this list of things forbidden we find 
" idleness, gluttony, drunkenness, unchaste company ; 
lascivious songs, books, pictures, dancing, stage-plays, 
and all other provocations to, or acts of, uncleanness, 
either in ourselves or others" (Ques. 139). 

This subject requires us to consider — 

(1) Celibacy, which is not a more virtuous, but a lower, 
state than matrimony. 

(a) God made man male and female (Gen. 1 : 27, 28 ; 
Matt. 19 : 4). 

(6) Marriage is declared to be the normal state, the 
best in which to do God's work (Gen. 2 : 18, 23-25; 
1 Cor. 7 : 2 ; 1 Tim. 5 : 14). 

(c) Celibacy was regarded as a calamity and a reproach 
(Jud. 11 : 37^; Ps. 78 : 63; Isa. 4 : 1). 

(d) In the New Testament marriage is said to be 



THE SEVENTH COMMANDMENT. 



105 



honorable in all, and is enjoined (Matt. 19 : 5; Eph. 
5 : 31 ; 1 Cor. 7 : 2 ; 1 Tim. 5:14; Heb. 13 : 4). 

(e) " Forbidding to marry " is part of the " doctrine 
of devils" (1 Tim. 4 : 3). 

(f) Marriage is the symbol of our union to Christ 
(Isa. 54 : 5 ; 62 : 5 ; Eph. 5 : 22-33 ; Kev. 21 : 9). 

(g) Celibacy is recommended only in times of trouble 
or in emergencies* in Christian work (1 Cor. 7 : 6—9, 
25-40; Matt. 19 : 10-12; 24 : 19). 

(2) Polygamy. A few cases are recorded — one in 
Cain's seed (Gen. 4 : 23), and others among the patri- 
archs and kings and princes in the later history. But it 
appears (a) to have been confined to persons in high official 
positions, and in imitation of heathen practices or from 
improper motives ; (b) to be unrecognized and unapprov- 
ed by the law ; (c) as receiving divine providential re- 
proof (see the history of each case); and (d) condemned 
in the New Testament (Matt. 19 : 5; 1 Cor. 7 ; 2). 

(3) Prohibited Marriages. It is generally admitted 
that the Mosaic laws in this respect are still binding, 
except a few regulations which evidently belong to the 
ceremonial and judicial codes. They are in force, be- 
cause — 

(a) These laws concern human relations as such. 

(b) Of the reason given in each case, nearness of kin, 
which is neither typical nor Jewish. 

(c) If not in force, there is no Bible injunction against 
any form of incest. 

These prohibitions regard husband and wife as one, 
and therefore the kin of one is kin of the other (Lev, 
18 : 16 ; 20 : 21 ; Matt. 14 : 4). 

The New Testament interprets and enforces the Levh> 



106 THE WESTMINSTER SYSTEM OF DOCTRINE. 



ical law, and requires that we marry "only in the Lord" 
(1 Cor. 7 : 39 ; 2 Cor. 6:14; Ex. 34 : 16). 

(4) Divorce, It is admitted that (a) under the old dis- 
pensation divorces were in certain cases permitted (because 
of " iincleanness," Deut. 24 : 1) ; (6) that tradition and 
custom greatly increased this license; and (c) that Christ 
restored the marriage law to its original standing (Matt. 
19 : 3-9). The only question is ? What are the script- 
ural grounds for divorce? Marriage is a divine insti- 
tution^ and the state cannot determine when it shall be 
annulled. 

(a) Adultery is a just ground (Matt. 5 : 32; 19 : 9). 

(6) Willful desertion by an unbeliever (infidel or 
heathen) because of the Christian faith of the partner 
(1 Cor. 7 : 12-17). Many authorities, as indeed our 
Confession of Faith (chap. xxiv. sec. vi.), draw from 
this the inference that any persistent willful desertion 
is a just cause for divorce, yet the terms of the text 
seem very explicit. 

(c) No other ground is recognized in Scripture. 
3d. The Eighth Commandment. Our Right To 
Property. Ques. 73-75. 

Q. 73. Which is the eighth commandment ? 

A. The eighth commandment is, Thou shalt not 

STEAL. 

Q. 74. What is required in the eighth commandment f 
A. The eighth commandment requireth the lawful pro- 
curing and furthering the wealth and outward estate of 
ourselves and others. 

Q. 75. What is forbidden in the eighth command- 
ment f 

A. The eighth commandment forbiddeth whatsoever 



THE EIGHTH COMMANDMENT. 



107 



doth, or may, unjustly hinder our own, or our neighbor's 
wealth or outward estate. 

We have a right to property, and are bound to respect 
that of others. 

This right of exclusive possession and use is not from 
mutual consent nor civil law, but from God. 

(1) The earth was given to man, and he is to have 
dominion over all it contains (Gen. 1 : 26-28 ; Ps. 
115 : 16). 

(2) To Adam God gave the garden and its fruits 
(Gen. 2 : 8-17); to nations, the bounds of their habi- 
tations (Acts 17 : 26) ; to Israel, to each tribe, household 
and person, a possession (Gen. 13 : 14-18; Josh. 14 : 
-21 : ). 

(3) Throughout Scripture/ God is said to give or 
withhold worldly goods (Gen. 31 : 16; 1 Sam. 2:7; 
Matt. 6 : 32 ; Luke 1 : 53). 

(4) He demanded tithes as an acknowledgment that 
all belonged to him (Lev. 27 : 30-34). 

(5) He determines how, and for what, property shall 
be used. (See below.) 

(6) And he will require an account (Matt. 25 : 19-46). 

(7) Even heaven is an inheritance (Eph. 1 : 11-18; 
Col. 1 : 12). 

Civil law must recognize this right, secure it, and 
determine the means and terms by which property is to 
be held, defended, conveyed and transmitted. 

It may be rightly acquired by inheritance, gift, pur- 
chase, mental or physical labor, use and usury. When 
usury is condemned in Scripture undue rates and dis- 
regard to the condition of the borrower are meant 
(Ez. 18 : 8; 23 | lg; Ps. 15 : 5). The specified uso 



108 THE WESTMINSTER SYSTEM OF DOCTRINE. 



is God's glory, in the maintenance of onr households 
(1 Tim. 5 : 8), in helping the poor and needy (Matt. 
25 : 31-46; Acts 2 : 45 ; 1 Cor. 16 : 1), and in advan- 
cing Christ's Church (Rom. 10 : 15; 1 Cor. 9 : 11 ; 
Rev. 21 : 24). 

Personal and exclusive right to own, use and dispose 
of one's possessions has always been recognized. Yet 
property may be held under different systems. 

(1) In the times of the patriarchs, the land outside 
of cities and villages seems to have been regarded as 
free to the use of all, while wells, burying-places and 
land temporarily used for growing crops were, with 
flocks, herds, tents, etc., personal possessions. 

(2) Under the theocracy the whole land was divided 
to families as their permanent inheritance, which, if 
sold, would be restored in the year of jubilee. 

(3) In Jerusalem after Pentecost community of goods 
was established. But we should notice — (a) Though 
allowed, it was not recommended nor indorsed by the 
apostles, (b) It was adopted only in that city and for a 
little while in the Christian Church, (c) It was not en- 
forced nor general even there, (d) The personal right 
to property before and after sale, and to the whole or part 
of the price, was distinctly recognized (Acts 2 : 44, 45 ; 
4 : 32-5 : 11). (e) It is maintained by many that 
"they had all things common" is explained by the 
preceding clause, " neither said any of them that aught 
of the things which he possessed was his own " (Acts 
4 : 32). (J) Whenever attempted in later years it has 
failed of good results. 

(4) Communism and Socialism have often been tried. 
Although different, they are closely connected and are 



THE EIGHTH COMMANDMENT. 



109 



seldom found separated, even in theory. The system 
includes a denial of God and of his authority in our re- 
lations and rights, and a denial of individual possession 
of real estate, of personal property, of the rewards of 
labor and skill. All things are held for the common 
good, and distribution is made according to the needs 
of each irrespective of diligence. This leads to real 
Socialism, the holding that relationships also are for the 
use of all, and are to be continued only according to 
mutual consent. This is atheistical and revolutionary, 
and is destructive in proportion to its success. 

(5) The system now generally adopted is that which 
recognizes the individual and exclusive right to acquire 
by lawful means, and to enjoy, use, increase, dispose of 
and transmit, both real and personal property. In the 
exercise of this right we are to be regulated by our 
accountability to God and by our mutual relations to 
each other, by love to God and love to man. We are 
therefore required to use all lawful means for "the 
procuring and furthering the wealth and outward estate 
of ourselves and others." 

We are forbidden to unjustly hinder the wealth of 
ourselves or others. This is often done by theft, tricks of 
trade, misrepresentations, adulterations, breach of trust, 
bribery, withholding wages, oppression, strikes, interfer- 
ence with the labor or business of others, taking advantage 
of ignorance or necessity or of technicalities in law, by 
idleness or wastefulness, by gambling (which includes 
all forms of obtaining goods by chance without a just 
equivalent), by penuriousness, by the lack of benevolence 
and brotherly love, etc. etc. (See Larger Catechism, 
Ques. 141 3 142.) 



110 THE WESTMINSTER SYSTEM OF DOCTRINE. 



4th. The Nlsth Commandment. Our Right to 
Truth. Ques. 76-78. 
Q. 76. Which is the ninth commandment ; ? 
A. The ninth command, nent is, Thou shalt not 

BEAR FALSE WITNESS AGAINST THY NEIGHBOR. 

Q. 77. What is required, in the ninth commandment? 

A. The ninth commandment requireth the maintaining 
and promoting of truth between man and man, and of 
our otcn and our neighbor's good name, especially in 
witness-bearing. 

Q. 78. What is forbidden in the ninth commandment? 

A. The ninth commandment forbiddeth whcdsoever is 
prejudicial to truth, or injurious to our own, or our neigh- 
bor's good name. 

We have a right to truth concerning and toward our- 
selves and others. 

(1) Truth is one of the essential characteristics of 
God, to whose likeness we must be conformed (Ps. 
31 : 5 : 57 : 10 ; John 14:6; Eom. 3 : 4). 

(2) God gives and demands it (Ps. 12; 51 : 6 ; Eph. 
4 : 15, 25). 

(3) Our security under God's government depends on 
the truth of its principles and the certainty of its exe- 
cution (Ps. 89 : 34; Jer. 33 : 20 ; Ex. 20 : 5). 

(4) Truth is essential in all our dealings with men 
(Jer. 20 : 10; Prov. 29 : 2 ; Eom. 1 : 29-32). 

Therefore a liar is a rebel against God and must be 
excluded from heaven (Rev. 21 : 8), and an enemy of 
mankind and unfit to associate with men (Deut. 33 : 29). 
The term "liar" is regarded by all as the most fearful 
accusation and insult. 

"We are required to— = 



THE NINTH COMMANDMENT. 



Ill 



(1) Maintain the truth of God, the glorious gospel, 
as he has revealed it (1 John 2 : 22 ; 5 : 10). 

(2) To be regulated by truth in all our mutual trans- 
actions (Prov. 26 : 24, 25 ; Col. 3 : 9 ; 1 Cor. 13 : 6, 7). 

(3) To preserve our own good name (Neh. 6 : 6-8 ; 
Rom. 3 : 8 ; 2 Cor. 11 : 1-4), avoiding hypocrisy (Luke 
12 : 1 ; 1 Tim. 4 : 2) and false humility (Col. 2 : 18, 23), 

(4) To defend the reputation of others by truth 
(3 John 12) and in love (1 Cor. 13 : 4, 5, 7). 

(5) And to do so especially in witness-bearing : this 
may be (a) in private, repelling slander and testifying to 
good character (Ps. 82 : 3 ; 1 Sam. 22 : 14) ; (b) in pub- 
lic, as in Church or State courts, where judges, jurors, 
lawyers and witnesses are under oath to maintain truth. 
Under the third commandment we considered fidelity to 
the oath in relation to God, here in relation to man. 
Perjury is therefore a sin both against God and man 
(Deut. 19 : 16-19). 

We are forbidden — 

(1) To deny, distort, neglect or withhold God's truth 
(1 Tim. 1 : 19, 20; 4 : 1-3; 1 Cor. 16 : 22; Rev. 
22 : 18, 19). 

(2) To falsify. A falsehood is the utterance, in word 
or deed, of what is known to be untrue, with an inten- 
tion to deceive and in violation of some right. These 
three things are important : If we state w T hat we have 
reason to believe to be true, we may be mistaken, but 
cannot be false. If we utter an untruth with no inten- 
tion to deceive, Ave may be jocose or ironical. If w T e 
intend to deceive those who have no right to expect in- 
formation, as thieves or personal or national enemies, we 
are justifiable and skillful, and they expect us to conceal 



112 THE WESTMINSTER SYSTEM OF DOCTRINE. 



our movements and to mislead them if possible (Josh. 
8:4-8; Jud. 7 : 16-22). But when we intend to 
deceive those who have a right to expect truth from us, 
we break this commandment. 

(3) To deceive by social lies, by exaggerations, half 
statements, mental reservations, " pious frauds," misrep- 
resentations, etc. The object to be obtained, our con- 
venience, amusement of others, the advance of the 
Church, or the good of the public or of the individual, 
is no justification (Rom. 3 : 8). 

(4) To fail in fulfilling promises, even where it is to 
our own hurt (Ps. 15 : 4). A promise cannot bind us 
to do wrong to man or against God. If the promised 
action would defeat the result intended by both parties, 
the desired end should be secured in some other way. 

(5) To be guilty of tale-bearing, detraction, slander, 
throwing suspicion on the innocent or clearing the 
wrong-doer, or anything prejudicial or injurious to our 
own or our neighbor's good name. (See Larger Cate- 
chism, Ques. 144, 145.) 

5th. The Tenth Commandment. Our Right to 
Contentment. Ques. 79-81. 

Q. 79. Which is the tenth commandment ? 

A. The tenth commandment is, Thou shalt not 

COVET THY NEIGHBOR'S HOUSE, THOU SHALT NOT 
COVET THY NEIGHBOR'S WIFE, NOR HIS MAN-SERVANT, 
NOR HIS MAID-SERVANT, NOR HIS OX, NOR HIS ASS, 
NOR ANY THING THAT IS THY NEIGHBOR'S. 

Q. 80. What is required, in the tenth commandment f 
A. The tenth commandment requireth full contentment 
with our oxen condition, with a right and charitable frame 
of spirit toward our neighbor, and all that is his. 



THE TENTH COMMANDMENT. 



1J3 



Q. 81. What is forbidden in the tenth commandment f 

A. The tenth commandment forbiddeth all discontent- 
ment with our own estate, envying or grieving at the good 
of our neighbor, and all inordinate motions or affections 
to anything that is his. 

We have a right to contentment — that is, to the fall 
enjoyment of our divinely appointed position, work and 
estate — without disturbance from our desires after the 
allotments of others, or from their feelings toward ours. 
It is our duty to preserve this right to others. 

We should notice that while the other commands of 
this table of the law speak of acts, this refers to feelings 
or states of mind, and is therefore more spiritual in its 
form. The reasons are — (1) that as the last command- 
ment it indicates that all require inward as well as 
outward obedience ; and (2) that states of mind, which 
are unexpressed in conduct, have a moral character. 
This is a fit conclusion of the law, completing the cir- 
cle of requirements, bringing us back to the spirituality 
of God, to w r hom we are accountable. 

We should enjoy this right, because — 

(1) Our position, work, possessions and changes are 
all determined by God (Mark 13 : 34; John 17 : 18 ; 
1 Cor. 7 : 20, 22*; Eph. 6 : 6). 

(2) His object is declared to be his own glory and our 
good (Rom. 8 : 28; Eph. 1 : 12.) This includes our 
happiness, present efficiency and preparation for future 
service and glory. 

(3) Afflictions and privations are parts of his wise 
and loving plan (John 21 : 19 ; 2 Cor. 4:17; 12:10; 
Phil. 1 : 12). They are chastisements to turn us from 
sin, or trials to develop our powers. 

8 



114 THE WESTMINSTER SYSTEM OF DOCTRINE. 



(4) Had we the talents and positions of others, we 
would be unfitted for our own work (1 Cor. 12 : 4-30; 
Eph. 4 : 11-13). 

(5) God requires us to have child-like faith in him, 
and to be free from care (Matt. 6 : 25-34 ; Phil. 4:6; 
1 Pet, 5 : 7). 

(6) It is our privilege to co-operate with others for 
the good of all (1 Cor. 12 : 12-31). 

We are therefore required — 

(1) To have full contentment with our own condition 
(Heb. 13 : 5 ; 1 Tim. 6:6; Phil. 4 : 11). This does 
not check, but encourages, true ambition and the desire 
to increase our talents and influence, because — (a) Dili- 
gence in labor for such ends is commanded (Rom. 12:11; 
Heb. 6 : 10, 11; 2 Pet, 1 : 5). (6) Our condition is 
preparatory (1 Pet. 1 : 7 ; 5 : 10). (c) Opportunities are 
granted (Matt. 25 : 14-46). (d) Satisfaction with pres- 
ent attainments is always condemned (Phil. 3 : 12-14). 

(2) To have a charitable frame of spirit toward our 
neighbors and all that is theirs — (a) As colaborers and 
helpers in God's service (1 Cor. 3:9; 12 : 14 ; 2 Cor. 
1 : 24). (b) Delighting in their enrichment and effi- 
ciency (2 Cor. 9 : 8, 11). (c) Bearing their burdens 
(Rom. 12 : 15; 1 Cor. 12 : 26; Gal. 6 : 2). 

We are forbidden to covet the persons, possessions or 
positions of others. This law does not prohibit a desire 
for that which is offered for sale, for places open to all, 
or for rewards promised to the diligent or to the most 
successful (Deut. 14 : 26 ; 1 Tim. 3:1; Matt, 20 : 26, 
27 ; 1 Cor. 9 : 24). Nor does it hinder prayer for 
temporal or spiritual gifts, subject to God's will and 
the rights of others (Phil. 4 : 6). But it forbids all dis- 



INABILITY. 



115 



content, haste to be rich, disregard of the rights of 
others, envy, jealousy, grieving at their exaltation or 
success, or lack of sympathy in their trials or of co-op- 
eration in their work. 

Covetoiisness is an inordinate desire for that which 
has been given to others — a state of mind which is 
sinful, but does not of itself prompt to outward action. 
In this the tenth commandment differs from the other 
prohibitions, and has its own place in the Decalogue. Sin 
is a state of mind, as well as overt word or act. Covet- 
oiisness may indeed lead to feelings elsewhere con- 
demned, and to deeds of murder, lust, theft or lying. 

The term " house " and the last clause, " anything that 
is thy neighbor's," mean the same — all his possessions. 
The specifications of persons and cattle emphasize the 
prohibition, and indicate the variety of the feelings con- 
demned and the different claims violated. 

The punishment denounced is fearful (Ps. 10 : 3 ; 
1 Cor. 6 : 10; Eph. 5 : 5). 

IV. ALL MEN ARE GUILTY AND HELP- 
LESS. Ques. 82-84. 

Q. 82. Is any man able perfectly to keep the command- 
ments of God ? 

A. No mere man, since the fall, is able, in this life, per- 
fectly to keep the commandments of God ; but doth daily 
break them, in thought, word, and deed. 

We have seen that the commandments are the ex- 
pression of the divine character, and therefore cannot be 
changed. They require under all circumstances that 
man, created in the image of God, shall be perfectly 
conformed to his character in thought, word and deed. 



116 '1HE WESTMINSTER SYSTEM OF DOCTRINE. 

We were taught, under Ques. 10, that "Adam and Eve, 
as created by God, were holy, disposed to and able to do 
right, yet mutable, and also able to do wrong;" and, 
under Ques. 37, that "the souls of believers are, at their 
death, made perfect in holiness," and are delivered for 
ever from temptation and sin. But since the fall and 
in this life, no one has been able to keep God's law. 
This is evident, because — 

(1) All are "conceived in sin," and "go astray as 
soon as they be born " (Ps. 51 : 5 ; 58 : 3). 

(2) " There is none righteous, no, not one " (Rom. 
3 : 9, 10, 23 ; 5:12; Eccles. 7 : 20 ; 1 Kings 8 : 46). 

(3) Regeneration by the Holy Ghost is declared to be 
necessary (John 1 : 12, 13 ; 3 : 3-8 ; 6 : 44 ; 1 Cor. 
2 : 14 ; Tit. 3 : 5 ; Ps. 51 : 10). 

(4) Even believers and the best saints, as Abraham, 
Moses, David, Paul and John, were defiled with sin 
(Gen. 12 : 13; Num. 20 : 12; Ps. 51; 1 Tim. 1 : 15; 
1 John 1 : 8-10 ; James 3 : 2). 

(5) Often when they would, they could not, do good 
(Rom. 7 : 14-24). 

(6) We are all conscious of sin (Rom. 3 : 19 ; 7 : 24; 
1 John 3 : 20), and have "secret" (unknown) sins 
(Ps. 19 : 12). 

This inability is — 

(1) Not from loss of faculties. The mind, affections 
and will, with all the powers of the body, are retained. 
The conscience still speaks of good and evil. Free 
agency, to do as we wish, is ours under all circum- 
stances. 

(2) Nor is it mere disinclination, which must have a 
cause. There must be something abnormal in a bird 



INABILITY. 



117 



which is never willing to fly, and in man if not one of 
the race is ever, of himself, inclined to glorify God 
(Gen. 8 : 21 ; James 1 : 14). 

(3) But it is a moral corruption of our whole nature, 
which involves (a) spiritual blindness of mind, (6) hard- 
ness of the heart, (c) perversion of the will, (d) a dead- 
ening of the conscience. (See under Ques. 18.) We 
are therefore said to be carnal and unclean (Rom. 7 : 
14; 8:5; Isa. 6 : 5). If we be corrupt, our thoughts 
and actions, so far as free, also must be corrupt. Free 
agency is ability to act according to one's nature. God 
is holy and free in his holiness ; the devil is free in his 
wickedness; and man, being sinful, is free in sinful 
thoughts, words and deeds. By regeneration w r e receive 
a new spiritual nature (see under Ques. 31), which 
is contrary to our carnal nature (Gal. 5 : 17 ; Rom. 
6 : 6), and in sanctification gradually overcomes it. Since 
we have this complex constitution, all our deeds have a 
double character. Our most holy actions are imperfect, 
mixed with sin. And our transgressions are not without 
reluctance, dissatisfaction and regret, which the Holy 
Ghost excites and develops into repentance. While we 
are in this life there are in us remains of corruption, 
and therefore imperfection and sin are in all of our 
thoughts, words and deeds (Job 15 : 14; James 3 : 2). 

Jesus Christ was not a "mere man." He was a divine 
person, with two natures, divine and human, both per- 
fect ; and he was without sin, though made under the law 
and liable to temptation (Heb. 4 : 15 ; Luke 22 : 28). 
In his freedom he was able to keep the law perfectly, 
and in him the Father was well pleased (Luke 3 : 22 ; 
2 Cor. 5 : 21). 



118 THE WESTMINSTER SYSTEM OP DOCTRINE. 



It is not denied that unbelievers " love those that 
love them," and do manv things in themselves worthy 
of admiration, but neither in design nor in fact do they 
fulfill the law nor obtain the approbation of God (Matt. 
5 : 20, 46 ; Rom. 10 : 3 ; Acts 5 : 3). 

Q. 83. Are all transgressions of the law equally 
heinous f 

A. Some sins in themselves, and by 7*eason of several 
aggravations, are more heinous in the sight of God than 
others. 

This is always recognized in Scripture and elsewhere, 
as indicated in the degrees of punishment apportioned to 
the several sins, and to the same sin under different cir- 
cumstances (Lev. 24 : 16, 21 ; Matt. 5 : 22 ; 12 : 31, 32 ; 

1 John 5 : 16; Ezek. 8 : 13 ; Luke 12 : 47). The 
heinousness is not to be estimated by man's judgment, 
which often differs from the Lord's. Sabbath-breaking 
God classifies with blasphemy, murder and adultery as 
deserving death (Ex. 31 : 14 ; 35 : 2). 

Sins are aggravated according to — 

(1) Knowledge (James 4:17; Luke 12 : 47). 

(2) Intention (Deut. 19:4-6; Acts 26 : 9). 

(3) The persons offending (Rom. 2 : 21-24; Gal. 

2 : 14). 

(4) The parties offended (1 Sam. 2 : 25 ; Num. 12:8; 
Ps. 41 : 9). 

(5) The nature of the offence (Col. 3:5; Rom. 1 : 32 ; 
Matt, 18 : 17; Num. 14 : 22). 

(6) The circumstances of time and place (Matt. 
10 : 21-24 ; Prov. 29 : 1 ; Jer. 7 : 9, 10 ; 1 Cor, 11 : 20- 
22. See Larger Catechism, Ques. 151). 

The most aggravated sin is the deliberate rejection of 



THE DESERT OF SIN. 



119 



the salvation purchased by Christ and urged upon us 
by the Holy Ghost (Matt 12 : 31, 32 ; Mark 16:16; 
Heb. 10 : 29). 

Q. 84. What doth every sin deserve ? 

A. Every sin deserveth God's wrath and curse, both 
in this life and that which is to come. 

Some sins are more heinous than others, but every sin 
is sin. There are degrees of punishment in severity, 
not in character nor in duration. The desert of sin can- 
not be determined by criminals. But God, the lawgiver, 
declares that every sin* deserves his wrath and curse, 
which are often expressed by the word " death." (See 
under Ques. 19.) The law does, and must, demand 
perfect obedience : sin is any want of conformity thereto. 
The Scriptures, while not attempting to demonstrate to 
our apprehension the demerit of each and every sin, 
refer constantly to — 

(1) Sin as, in its nature, antagonistic to God (John 
8 : 34; 2 Pet. 2 : 19). 

(2) Each sin as the manifestation of an inward cor- 
ruption, which can produce nothing but sin, and which 
unfits us for God's presence and favor (Matt. 7 : 16-20 ; 
12 : 34; Eph. 5 : 5). 

(3) Death as the natural result of sin and its righteous 
judgment (Rom. 6 : 21, 23). 

(4) God as sovereign, holy and just, denouncing his 
abhorrence and wrath against every transgression (I lab. 
1 : 13; Gal. 3 : 10; Matt. 25 : 41). 

(5) The punishment as everlasting, the just equiva- 
lent of an offence against God and of self-perpetuating 
sin (Matt. 13 : 41, 42; 25 : 41, 46; Luke 13 : 27 : 
Rev. 20 : 9 ; 10, 14, 15). 



120 THE WESTMINSTER SYSTEM OF DOCTRINE. 



As we all have sinned, and are under sentence of 
condemnation (James 3:2; John 3 : 18, 36), and as 
Jesus Christ, " the only Redeemer of God's elect," has 
accomplished salvation (see under Ques. 20-38), we are 
now prepared to consider — 

V. THE MEANS AND CONDITIONS OF SAL- 
VATION. Ques. 85-107. 

Q. 85. What doth God require of us, that we may ex- 
cape his wrath and curse, due to us for sin? 

A. To escape the wrath and curse of God, due to us for 
sin, God requireth of us faith in Jesus Christ, repentance 
unto life, with the diligent use of all the outward means 
ichereby Christ communicateth to us the benefits of redemp- 
tion. 

The redemption, procured by Christ's obedience of the 
law and by his enduring the penalty for sin, is a com- 
plete salvation. As it is sufficient for all and is adapted 
to the needs of each, God graciously offers it to every 
creature as a free gift to be received without price or 
merit (Isa. 55 : 1 ; Matt. 11 : 28; John 6 : 37 ; Acts 
17 : 30). He has appointed means for obtaining it — 
none other will avail, a condition on which it may be 
received — faith in the Lord Jesus Christ, which is 
always accompanied with repentance. These two are 
the inward means. Of themselves they do not merit, 
procure nor prepare us for salvation. 

(1) They cannot satisfy the law. 

(2) They do not entitle us to the gift of God, which 
is not of debt, but of grace. 

(3) They are graciously produced in us by the Holy 
Ghost (Eph. 2:8; 2 Tim. 2 : 25). 



FAIT FT. 



121 



Faith and repentance are to be obtained only by the 
diligent use of the ordinances — the word, sacraments 
and prayer — which are -the outward means appointed. 
" Faith cometh by hearing, and hearing by the word of 
God " (Rom. 10 : 12-17). These inward and outward 
means are therefore said to be necessary for salvation 
(Acts 4:12; Gal. 3 : 21). We need not consider what 
God might have done. This is his plan of salvation. 
Christ communicateth to us the benefits of redemption 
on the condition of faith, which is given through the 
ordinances. The only apparent exception is the salva- 
tion of children dying in infancy and of persons in like 
condition, whom God has evidently included in his 
covenants, whom Jesus blessed, and of whom he said, 
" It is not the will of your Father in heaven that one 
of these little ones should perish" (Matt. 18 : 14; 
19 : 13 ; Acts 2 : 39. See under Ques. 20). 

[I.] Internal Means, Faith and Repentance. 

Ques. 86, 87. 

1st. Faith. 

Q. 86. What is faith in Jesus Christ? 

A. Faith in Jesus Christ is a saving grace, whereby we 
receive and rest upon him alone for salvation, as he is 
offered to us in the gospel. 

Faith is that persuasion of truth which is founded on 
testimony. Thus it differs from opinions and from knowl- 
edge, whether derived from intuition, consciousness, expe- 
rience or demonstration. As faith rests on testimony, its 
reliability depends on the character of him who testifies. 
We ought to have more confidence in the teachings 
of the astronomer than in our own observations of the 



122 THE WESTMINSTER SYSTEM OF DOCTRINE. 

stars, and in the declarations of God than in all human 
assertions. 

Religious faith rests on the testimony of God. 

(1) In the supernatural revelation, the Scriptures, 
(2 Tim. 3 : 16), and 

(2) In the witness of the Holy Ghost in illumination 
and sanctification (1 Cor. 2 : 5-12). 

If we be certified that the communication is from 
God, and that we apprehend the mind of the Spirit, we 
can have no doubt as to its truth. We must therefore 
know what God says before we can believe his declara- 
tions. 

Historical or speculative faith is a mere assent to the 
revelation of God concerning events or doctrines, as 
" that the worlds were framed by the word of God n 
(Heb. 11 : 3), that Jesus is Immanuel, "that there is 
one God" (James 2:19). This is often called a dead 
faith ; thus " the devils also believe and tremble." 

Saving faith accepts and rests upon the truth concern- 
ing salvation. It is faith in the Lord Jesus Christ. 
God testifies that he is God — the Lord (Heb. 1 : 8, 10) ; 
that "he shall save his people from their sins" — Jesus 
(Matt. 1 : 21) ; and that he is the anointed Mediator 
between God and man — the Christ (Acts 10 : 38), as he 
is offered to us in the gospel. It includes a knowledge 
of what is believed, and a trust in it. 

The object of saving faith is — 

(1) Jesus Christ; not merely a doctrine concerning him, 
but the Person. It apprehends, receives, trusts him. 
Faith in and on Christ expresses a union with him, and 
a dependence upon him as a person, with whom we are 
identified and from whom we derive life (Eph. 1 : 13 ; 



FAITH. 



123 



Acts 10 : 43; 16 : 31 j 26 : 18; John 1 : 12; Gal. 
3 : 26; 2 Tim. 3 : 15). 

(2) His work. He is declared to be the Creator, Pre- 
server, Lawgiver, Judge, the Teacher with authority, 
the Worker of miracles, the Friend of the afflicted, the 
Example, and the Helper. These terms refer only to 
the subordinate portions of his work, and do not involve 
salvation. His special work is that of the Mediator 
— of the Saviour from the sinfulness and misery of sin — 
which he has accomplished by his obedience and suffer- 
ings. (See Ques. 20-26.) Faith must receive and rest 
on this atonement (John 3:16; 6 : 53). 

(3) His promise — not to teach us, nor to help us to 
imitate his example, nor to assist us to redeem ourselves, 
but to apply to us all the benefits of his finished salva- 
tion (Matt, 11 : 28 ; John 3:15; 6 : 47). 

The Author of saving faith is the Holy Ghost. 

(1) Faith is the gift of God (Eph. 2 : 8). 

(2) It is the first act of the soul regenerated — enlight- 
ened in mind, renewed in will, persuaded and enabled 
by the Holy Ghost to embrace Jesus Christ, (See under 
Ques. 31.) 

The results of saving faith are — 

(1) The acts and operations of the Holy Ghost in 
justification, adoption and sanctification. (See under 
Ques. 33-36.) 

(2) Communion with Christ, love to God and man, 
and repentance. 

These are the invariable and necessary results of faith. 
They are not always clearly discernible by our conscious- 
ness, but should be developed by constant exercise, to 
our growth in grace and in joy. 



124 THE WESTMINSTER SYSTEM OF DOCTRINE. 



There are degrees of saving faith. These do not differ 
in character, and therefore not in final result. The 
weakest faith, that receives and rests on Christ as the 
Saviour, secures eternal life in him; but its weakness 
renders us timid, liable to temptation, inefficient iu 
Christ's service and unhappy. 

Assurance of faith is often defined as the certainty of 
that which is believed, and assurance of hope as the 
certainty of our personal salvation The first term, how- 
ever, generally includes both ideas. The assurance of our 
salvation is not of the essence of faith. We may, while 
exercising true faith, have doubts as to its character. 
Assurance is our privilege, to which we should attain. 
It is the necessary conclusion of conscious faith. We 
do receive and rest upon Christ alone as he is offered in 
the gospel ; therefore we are saved by him. We are 
conscious of faith, and God's promise is sure. 

2d. Repentance. 

Q. 87. What is repentance unto life ? 

A. Repentance unto life is a saving grace, whereby a 
sinner, out of a true sense of his sin, and apprehension of 
the mercy of God in Christ, doth, ivith grief and hatred of 
his sin, turn from it unto God, icith a full purpose of, and 
endeavor after, new obedience. 

Repentance means a change of mind, therefore of 
thought, feeling and purpose, but generally includes a 
sorrow^ for the past. 

Legal repentance is the change produced by the law, 
and by fear of the penalty, or of the consequences, of 
sin. It has nothing to do with salvation. Thus Esau, 
Pharaoh and Judas repented. There is in it no distaste 
for sin, but merely a desire to escape its punishment, and 



REPENTANCE. 



125 



it leads to attempted reformation, and then to despair 
and death (Ex. 10 : 16, 17 ; Heb. 12:17; Matt. 27 : 3-5). 

Repentance unto life is a sorrow which is the effect of 
spiritual life, and leads to everlasting life. It is a turn- 
ing from sin, while conversion is a turning to God. 
Conversion is the beginning of our Christian life. 
Repentance is the continuous resistance of sin until we 
be perfect in Christ Jesus. Sanctification is the Spirit's 
work within us, making us holy. Repentance is the 
effect of this work ; we hate sin and turn from it to 
God. It is intimately related to faith. Logically, it 
is the result and act of faith. Practically, however, they 
are both present in the first effort of the regenerated soul. 
In faith we repent; in repentauce we apprehend the 
mercy of God in Christ. By faith we are entitled to 
heaven ; by repentance we are prepared for it. 

It is the gift of God. 

(1) It is so called (Zech. 12 : 10 ; Acts 5 : 31 ; 11 : 18; 

2 Tim. 2 : 25). 

(2) It is the result of the Spirit's works of regenera- 
tion and sanctification (1 Cor. 6 : 11 ; Eph. 5 : 16-18). 

It is produced — 

(1) By a true sense of our personal sins as offences 
against God (Ps. 51 : 4), deserving his curse (Ezek. 
18 : 30-32), involving pollution (Ezek. 16 : 61-63), and 
possessing a power over us (Rom. 7 : 14-24). 

(2) By an apprehension of the mercy of God in 
Christ, which is the recognition of God's love, of his 
willingness and ability to save us from our sin (Rom. 

3 : 26), and our personal acceptance of his grace (Acts 
2 : 41). Conviction of sin and faith in Christ must 
conjoin to produce true repentance. 



126 THE WESTMINSTER SYSTEM OF DOCTRINE. 



It consists — 

(1) Of a grief and hatred of our sin — an abhorrence 
of sin more than a fear of its punishment. The latter, 
at first, may be influential, but as the work of the Spirit 
advances the distaste and hatred of sin become more 
prominent and abiding (Job 42 : 5, 6 ; Ezek. 36 : 31). 

(2) Of a turning from sin unto God. We must for- 
sake sin (2 Cor. 7:11; Ezek. 14 : 6 ; Rom. 6 : 1, 2). 
This includes — (a) Humiliation and Confession to God 
(1 John 1:9); (6) Acknowledgment of wrong, and 
restitution as far as possible to those personally injured 
(Matt. 5 : 23, 24). This does not expiate the sin. The 
crime of theft remains after the stolen property is return- 
ed. If the Church has been scandalized, confession, 
more or less public, and submission to discipline should 
be made (Matt. 18 : 15-18; 2 Cor. 2:5-8; 2 Sam. 
12 : 14). And (c) Reformation (Eph. 4 : 24-32). 

(3) Of a full purpose of, and endeavor after, new 
obedience. The Spirit works in us " to will and to do of 
his good pleasure" (Phil. 2 : 13). But we are hampered by 
indwelling sin, enticed by the world and tempted by the 
devil. We must resist unto blood, striving against sin 
(Heb 12 : 4), yield to the Spirit's influence (Eph. 4 : 30; 
6 : 13-18), and depend on the grace and strength of Christ 
(Heb. 2:18; 4 : 15, 16 ; Rom. 7 : 24, 25). This obe- 
dience is called new (a) as to extent — not partial, but to 
the whole will of God (Ps. 119 : 128) ; (6) as to motive 
— not selfish, but love to Christ (John 14 : 15) ; (c) as to 
strength — not our own, but that of Christ (Gal. 2 : 20); 
and (d) as to aim — not to be saved, but being saved to 
express our love to Christ and to seek his glory in the 
salvation of others (1 Tim. 4 : 8-10). 



THE ORDINANCES. 



127 



[II.] External Means: His Ordinances. Ques 

88-107. 

These are — the word, the sacraments and prayer. 
They are used by God, to communicate to us the benefits 
of redemption. They are to be used by us, to obtain the 
inward means and conditions of salvation — faith and re- 
pentance. 

Q. 88. What are the outward and ordinary means 
whereby Christ communieateth to us the benefits of redemp- 
tion ? 

A. The outward and ordinary means whereby Christ 
communieateth to us the benefits of redemption, are, his 
ordinances, especially the word, sacraments, and prayer ; 
all of which are made effectual to the elect for salvation. 

Signs, wonders, miracles, a light from heaven, an 
audible voice, dreams, visions and peculiar providences 
have also been used as outward means. But they were 
chiefly to attract attention and to confirm the message 
delivered. Thus Paul was surprised near Damascus, 
but he was required then to use the ordinary means (Acts 
9 : 3-7). Marvels are not to be expected, nor are they 
now necessary. God's ordinances have been completed, 
made known and confirmed. Through them God re- 
veals Christ, and we are commanded by them to seek 
and receive him. 

Ordinances are appointments by authority for the ac- 
complishment of certain ends. Religious ordinances are 
divine decrees, and are therefore obligatory upon all, and 
cannot be changed by man. 

They differ from laws — (1) in that they do not depend 
on the nature of God, but upon his will ; and (2) they 
are rules not for life, but for worship. They are therefore 



128 THE WESTMINSTER SYSTEM OF DOCTRINE. 



called " means of grace," the divinely-appointed methods 
for the bestowing and receiving of God's gifts. "It 
pleased God by the foolishness of preaching to save 
them that believe" (1 Cor. 1 : 21). The obligation is, 
however, the same : the neglect of them is sin (Lev. 
18 : 4). They are God's method of communicating 
salvation, which can be obtained in no other way. 
" Faith cometh by hearing, and hearing by the word of 
God " (Rom. 10 : 17). Though necessary, they have in 
themselves no efficiency. They are means to an end. 
Their use does not necessarily accomplish the result. 
The efficiency is of the Spirit, who worketh through 
them in producing in us faith and repentance. 

They are the word, sacraments and prayer, the means 
of communication between God and man. They are 
intimately connected, and must not be separated. All 
are required to be used. In the word God reveals his 
will for our salvation ; in the sacraments he illustrates 
and seals it ; in prayer w r e ask and receive it. 

1st. The Word. Ques. 89, 90. 

Q. 89. Sow is the word made effectual to salvation f 

A. The Spirit of God maheth the reading, but especially 
the preaching of the word, an effectual means of convin- 
cing and converting sinners, and of building them up in 
holiness and comfort through faith unto salvation. 

Q. 90. How is the word to be read and heard, that it 
may become effectual to salvation ? 

A. That the word may become effectual unto salvation, 
we must attend thereunto with diligence, preparation, and 
prayer ; receive it with faith and love, lay it up in our 
hearts, and practice it in our lives. 

Regeneration is the beginning and sanctification 



THE WORD. 



129 



the continuance of the application of salvation to us. 
(See under Ques. 31-35.) They are the operations of 
God. He does not, however, " of stones raise up chil- 
dren to Abraham," but uses means adapted alike to his 
work and to our nature. 

The word of God (See under Ques. 2.) (1) This 
makes known the charge of sin with its penalty, and 
Jesus Christ and his redemption, while the Spirit en- 
lightens, " persuades and enables us to embrace Jesus 
Christ freely offered to us in the gospel " (John 5 : 39 ; 
Acts 16 : 14). (2) It reveals God's holiness, and our 
obligation to be perfect as he is perfect (Matt. 5 : 48), 
while the Spirit fills us " with grief and hatred of sin, 
and turns us from it to God, with full purpose of, and 
endeavor after, new obedience" (John 17 : 17, 19 : 1 
Pet. 1 : 22). This is God ? s method. He operates only 
through this channel. (In regard to infants see page 1 21.) 

On the other hand, faith with repentance is the one 
and essential condition of salvation. But we are con- 
scious that we cannot regenerate ourselves nor exercise 
these graces. They can be produced only by the knowl- 
edge and application of the truth. Here God and man 
meet. He restricts his operations to means which are 
within our ability. We can hear and read his word, 
"which is the power of God unto salvation" (Rom. 

1 : 16). 

The efficacy is not in the word, as it was not in the 
clay on the eyes of the blind man. (1) Sometimes it is 
unfruitful, or a stumbling-block, or a savor of death 
unto death (Matt. 13 : 19-22 ; 1 Cor. 1 : 18, 23 ; 2 Cor. 

2 : 16). (2 ) It is often misused, as in temptation, by false 
teachers and through ignorance (Matt. 4 : 6 ; 2 Cor. 



130 THE WESTMINSTER SYSTEM OF DOCTRINE. 



2:17; 2 Pet, 3 : 16). (3) It is the means. The Spirit 
is the agent (Eph. 6 : 17). (4) And the Spirit, as per- 
sonal and sovereign, uses it (1 Cor. 1 : 24—31 ; 3:6). 
He should therefore be invoked to apply it to us (Ps. 
119 : 18). 

This means should be used — 

(1) In personal study (John 5 : 39 ; Acts 17 : 11). 

(2) In public preaching, by ministers called of God 
and authorized by the Church (Eph. 4 : 11, 12; 2 Tim. 
2 : 2). The special efficacy of the word when preached 
is because (a) it is God's chosen ordinance (1 Cor. 1 : 21) ; 
(b) of the office, authority and blessing given to his min- 
isters (Matt. 28 : 19, 20); (c) of the testimony, example, 
sympathy and prayers of those who preach (Gal. 1 : 15, 
16 ; Col. 1 : 28 ; Eph. 1 : 16-23) ; (d) of the influence of 
the hearers on each other (Mai. 3 : 16; Heb. 3 : 12, 13). 

The manner of its use is described fully in the Larger 
Catechism, Ques. 156-160. We may emphasize (1) the 
regular attendance upon all services of the church (Heb. 
10 : 25), and the systematic, social and personal study of 
the word (Rev. 1:3; Isa. 34 : 16) ; (2) a preparation by 
prayer (Acts 1 : 14) ; (3) a personal application with 
faith and love (Acts 8 : 30 ; Ps. 119 : 97); and (4) a 
practical obedience of the truth (James 1 : 21, 22). 

2d. The Sacraments. Ques. 91-97. 

Q. 91. How do the sacraments become effectual means 
of salvation f 

A. The sacraments become effectual means of salvation, 
not from any virtue in them, or in him that doth administer 
them, but only by the blessing of Christ, and the working 
of his Spirit in them that by faith receive them. 

Q. 92. What is a sacrament f 



THE SACRAMENTS. 



131 



A. A sacrament is a holy ordinance instituted by 
Christ ; wherein, by sensible signs, Christ and the benefits 
of the new covenant are represented, sealed, and applied to 
believers. 

The word " sacrament " is not used in the Scriptures, 
but was adopted by the Western churches as indicating 
the sacred obligation of these ordinances. The Eastern 
churches called them " mysteries," as showing that these 
external services have a hidden and spiritual meaning. 

The above definition involves — 

(1) Appointment by Christ (Matt. 28 : 19 ; 26 : 26, 
27; 1 Cor. 11 : 23). The apostles added non£, nor has 
the Church authority to do so. 

(2) The use of sensible signs signifying spiritual 
graces. The elements are (a) water applied in the name 
of the Trinity, indicating the cleansing operation of God ; 
(b) bread broken and (c) wine poured out, expressing the 
suffering and death of Christ in our stead, and the 
removal of our curse. 

(3) A real connection between the signs and the grace 
signified (John 6 : 56 ; Acts 22 : 16). God testifies that 
redemption has been accomplished and that he will 
apply it; and we accept and appropriate the benefits 
thus presented. This is evident in (a) the natural 
fitness of the signs, (6) the manner of their use, and (c) 
the appointment by Christ. 

(4) Perpetual observance (Matt. 28 : 19, 20; 1 Cor. 
11 : 26). 

As means of grace the sacraments differ from the 
word, 

(1) They teach only a part of divine truth — the 
results of Christ's work in cleansing and nourishing. 



132 THE WESTMINSTER SYSTEM OF DOCTRINE. 



(2) They depend upon the word, without which they 
cannot be understood. 

(3) They are designed chiefly for those who believe. 
For, while they symbolize the need, work, offer and 
application of redemption, only believers partake, and 
to them the benefits are represented, sealed and ap- 
plied. 

(4) Their necessity is not absolute in the same sense. 
We cannot believe without the truth, but the thief was 
saved without any sacrament (Luke 23 : 43). The 
apostles, Cornelius and others received the Holy Ghost 
before baptism (Acts 10 : 47). Their necessity arises from 
(a) the command of Christ; (6) their design as the 
method of confessing Christ, the marks of discipleship, 
the expression of Christian union, the means of develop- 
ing our oneness with Christ, our growth in grace and 
comfort, and our communion with each other. 

Their efficacy is their ability to communicate to us 
Christ and the benefits of redemption. This they ac- 
complish by — 

(1) Representing Christ. They speak only of him, 
the manner of his working — by a vicarious sacrifice of 
himself — and the effect on us in cleansing and saving. 

(2) Sealing. A seal authenticates and confirms, (a) 
God acknowledges the salvation to be divine, and there- 
fore perfect, and he pledges himself to bestow the bless- 
ings stated in the covenant. (6) We accept the covenant, 
become a party in it, engage to observe its terms, and 
claim its benefits (Rom. 6 : 3, 4 ; Gal. 3 : 27). 

And (3) applying. The Confession of Faith and 
the Larger Catechism use the old English word "ex- 
hibit," from the Latin ezhibere, meaning to administer 



THE EFFICACY OF THE SACRAMENTS. 133 



confer or apply. In partaking of the signs we by faith 
commune with Christ, and he confers his benefits. 
This efficacy is — 

(1) Not because of any virtue in them. Simon was 
" in the bond of iniquity," although baptized (Acts 
8 : 20-23), and the Corinthians were " eating and drink- 
ing judgment to themselves" while at the Lord's Supper 
(1 Cor. 11 : 20-30). 

(2) Nor in the elements. They remain water, bread 
and wine, and have no charm nor spiritual power. The 
consecration sets them apart from a common to a holy 
use as outward signs, but does not change their nature 
or character. 

(3) Nor in the administrator. He should be an or- 
dained minister (Matt. 28 : 19; 1 Cor. 4 : 1; 11 : 23; 
Heb. 5 : 4), but he has no miraculous gifts nor spir- 
itual powers. He represents Christ, but cannot do his 
divine work. 

But (4) because of the " blessing of Christ," who is 
present to commune with us and to impart his favors; 
and the working of the Spirit, who increases our faith 
and repentance, and takes of the things of Christ and 
shows them unto us (John 16 : 14; 1 Cor. 6 : 11). 

The recipients of this efficacy must exercise faith, 
which is (1) a prerequisite to partaking of the sacra- 
ments (Acts 8 : 37; 1 Cor. 11 : 28); (2) that which 
looks beyond the sign, and apprehends Christ and his 
grace (1 Cor. 10 : 16, 17) ; and (3) that through which 
the Spirit alone operates. 

The efficacy is therefore not tied to the moment of 
administration, but, depending on faith, is operative 
whenever, by anticipation, meditation or remembrance. 



134 THE WESTMINSTER SYSTEM OF DOCTRINE. 



faith is exercised (Acts 8 : 13, 24. See the first admin- 
istration of the Lord's Supper). 

Their validity refers to what is essential to their 
proper observance. 

(1) The administrator must be an ordained minister 
(Matt. 28 : 19; 1 Cor. 4 : 1 ; 11 : 23; Heb. 5 : 4). 
This is orderly, and should be insisted upon, yet the 
validity depends more on the faith of the recipient. 
The sacraments, like the word, may be blessed to us 
even if the administrator acts presumptuously or in 
pretense (Phil. 1 : 15-18). 

(2) The appointed elements must be used — water, bread 
and wine. Nothing can be substituted for these. 

(3) These elements must be used according to Christ's 
direction. Water must be applied in the name of the 
Father, Son and Holy Ghost. The bread must be 
broken and the wine poured out, and both partaken of 
by all, and not merely by the minister. 

(4) Those engaged must intend to profess and receive 
Christ and his divine salvation. If the services be 
observed in jest or in denial of their real meaning, they 
are not sacraments. 

Q. 93. Which are the sacraments of the New Testa- 
ment f 

A. The sacraments of the New Testament are baptism 
and the Lord's Supper. 

Of all the ordinances in the Christian Church, only 
baptism and the Lord's Supper have the characteristics 
above described. They closely correspond to the two 
sacraments of the Old Testament dispensation — Circum- 
cision and the Passover. There has been but one plan 
of salvation, less or more clearly revealed. The seals 



BAPTISM. 



135 



of the one covenant of grace have at times differed in form, 
but not in substance, design or effect. (1) They have 
always been " the seals of the righteousness of the faith " 
(Rom. 4:11). (2) The outward services always signified 
and pledged a spiritual change (Deut.10 : 16; 30 : 6 ; 
John 3 : 5 ; 1 Cor. 5 : 7, 8). (3) The condition for par- 
ticipation under both dispensations has been faith in the 
Messiah — Christ. The form of the seals differs. (1) 
They were typical and prophetic of blood to be shed ; 
they are now commemorative, and show the effects of 
the sacrifice accomplished. (2) They were bloody, like 
the law which w 7 orketh death ; they now exhibit the 
peace, purity and growth of eternal life. Baptism is 
the present form of Circumcision (Gal. 3 : 27, 29 ; 
Col. 2 :11, 12), and the Lord's Supper of the Pass- 
over (Matt. 26 : 26-29 ; 1 Cor. 5 : 7. See also Con- 
fession of Faith, chap. vii. sees. v. and vi., and chap, 
xxvii. sec. v.). 

A. Baptism. Ques. 94, 95. 

Q. 94. What is Baptism ? 

A. Baptism is a sacrament, wherein the washing with 
water, in the name of the Father, and of the Son, and of 
the Holy Ghost, doth signify and seal our ingrafting into 
Christ and partaking of the benefits of the covenant of 
grace, and our engagement to be the Lord's. 

Baptism is a sacrament, as above described. 

The element appointed is water, which is used in 
the Scriptures as the emblem of (1) power, for good or 
evil (Ps. 42 : 7; Hab. 3 : 10, 15); (2) abundance and 
freeness (Ps. 65:9; Isa. 55 : 1 ; John 7 : 39) ; (3) life, 
present peace and eternal blessedness (Isa. 44 : 3 ; Ps. 
23 : 2). 



136 THE WESTMINSTER SYSTEM OF DOCTRINE. 

As partaken of, it indicates refreshment and new 
vigor (Isa. 55 : 1 ; Matt. 10 : 42 ; Rev. 21 : 6). 

But as applied to the person, it always signifies purifi- 
cation — bodily, ceremonial and spiritual cleansing (Acts 
22 : 16 ; Rev. 1 : 5). 

Therefore the benefits here represented, sealed and 
applied to believers are regeneration and sanctification 
by the Holy Ghost (John 3:5; Tit. 3:5; Rom. 
6 : 4). The recipients therefore profess their need of a 
spiritual change, their desire for that which Christ has 
secured, and their faith in his gracious promise. We 
have already seen (page 133) that the sacrament becomes 
effectual only through the power of the Spirit, and when 
we by faith apprehend Christ and his promise. 

The mode of applying the water is not specified in 
the commission (Matt. 28 : 19), where the word "baptize" 
means the use of water for a holy purpose. Therefore, 
baptism is rightly administered either by sprinkling or 
pouring, or by immersion, provided the essential idea of 
purification is expressed thereby. The last (immersion) 
has the least to recommend it, and the first (sprinkling) 
is the scriptural method, as may be seen — 

1st. In the use of the words " baptize," " baptism," 
etc. 

(A) There are some passages which at first seem to 
imply another method, by the use of the words "into" 
and "out of." But (1) these prepositions usually indi- 
cate motion toward and from, and not interpenetration 
and emergence. At most they imply that the parties may 
have stood in the water during the service. (2) Both 
the baptizer and the baptized are said to have gone 
"down into" and come "up out of" the water (Acts 



THE MODE OF BAPTISM. 



137 



8 : 38, 39). (3) The circumstances — the Jewish training 
of the people, the great multitudes baptized (Matt. 3 : 5, 
6), the leaving the river Jordan for the springs at iEnon 
(John 3 : 23), the scriptures read to the eunuch (Isa. 
52 : 15), the place a " desert" (Acts 8 : 26)— all demon- 
strate that the mode was by sprinkling. 

(B) There are other passages in which it is certain 
that sprinkling or pouring was employed. This was 
the form of (1) all ceremonial washings (Num. 19 : 18 ; 
Heb. 9 : 10, 13, 19, 20); (2) baptism of hands, etc. 
(2 Kings 3.: II; Mark 7:4); (3) that of furniture, 
tents and books (Mark 7:4; Heb. 9 : 19, 21) ; (4) that 
of persons " in the cloud and in the sea" — " dry shod " 
(1 Cor. 10 : 1, 2), in the ark (1 Pet. 3 : 20, 21) ; (5) all 
Christian baptisms : (a) three thousand in one night ; 
(6) baths, tanks, pools are excluded, if they existed, 
because water once used in purification became unclean 
and therefore unfit for further use (Num. 19 : 21) : living 
or flowing water was required ; (c) they were performed 
in all places — in crowded cities, deserts, private houses, 
jails, etc. (Acts 4:4; 10 : 48 ; 16 : 33). 

(C) There are passages which refer to the baptism of 
the Holy Ghost, which is always represented as descend- 
ing, being poured out, lighting upon, coming as rain, 
snow, dew, cloud and fire ; and from him we receive 
"the sprinkling of the blood of Jesus Christ" (Isa. 
44 : 3 ; Acts 2:3; Heb. 10 : 22 : Isa. 55 : 10 ; 1 Pet, 
1 : 2). 

2d. In the design of the service to exhibit the effects 
of Christ's redemption in purifying from sin. 

(A) Among the Jews personal washings were by 
pouring water upon the hands and feet (2 Kings 3 : 11), 



138 THE WESTMINSTER SYSTEM OF DOCTRINE. 

(B) All ceremonial purifications were by pouring 01 
sprinkling (Heb. 9 : 13; Ex. 30 : 18, 19). 

(C) Regeneration and sanctification are often so rep- 
resented (Ezek. 36 : 25-27 • 1 John 1 : 7). 

Those passages which connect baptism with crucifixion, 
burial, resurrection, planting, engrafting, clothing, new 
birth, repentance, and remission do not indicate the 
mode of baptism, as is evident from the context and the 
number and variety of the illustrations. 

3d. Sprinkling has always been recognized as valid by 
the Church. 

The formula to be used is, " in the name of the Father 
and of the Son and of the Holy Ghost " (Matt. 28 : 19). 

(1) This indicates our union with the several Persons 
of the Trinity. The Israelites at the Red Sea were 
baptized unto Moses (1 Cor. 10 : 2). John's baptism 
was not Christian, (a) He belonged to the Old Testa- 
ment Church (Matt. 11 : 11-14); (b) the multitude 
became John's disciples (John 4:1); (c) the faith pro- 
fessed was in his doctrine of the speedy establishment of 
the kingdom of God (Matt. 3:2; John 1 : 26, 27); (d) 
his disciples becoming Christians were rebaptized (Acts 
19 : 3-5). The Corinthians supposed they were baptized 
unto Paul, Apollos and Cephas (1 Cor. 1 : 12-16). In 
Christian baptism we receive God as our Father, Christ 
as our Saviour, and the Spirit as our Sanctifier. 

(2) This involves "our ingrafting into Christ." Through 
our union with him we receive life (John 15 : 5; Rom. 
11 : 17), and the Spirit which " communicateth to us all 
the benefits of the covenant of grace " (Acts 2 : 38, 39). 

(3) It ratifies our union with those who are saved by 
Christ (1 Cor. 12 : 13-26). It is therefore often called 



THE SUBJECTS OF BAPTISM. 



139 



the rite of initiation into the Christian Church. Those 
born within the covenant are hereby openly acknowledged 
as members, and those from the world professing faith in 
Christ are hereby welcomed. 

(4) This union with Christ and his people involves 
" our engagement to be the Lord's (1) to live for him 
(Phil. 1 : 21) and to do his will (Rom. 6 ; John 17) ; 
and (2) to love his saints and to labor with and for 
them (1 Cor. 12 : 13, 21-27). 

Q. 95. To whom is baptism to be administered ? 

A. Baptism is not to be administered to any that are 
out of the visible Church, till they profess their faith in 
Christ, and obedience to him : but the infants of such as 
are members of the visible Church, are to be baptized. 

The subjects of baptism. This sacrament is the rite 
by which persons are recognized and welcomed into the 
visible Church. We have already seen (page 134) that 
the Church of God, founded on the promise of salvation 
by Christ, is the same under all dispensations. The 
Jewish Church was not a political but a religious organ- 
ization. For a time the Church included the State. It 
was a theocracy. Its officers were God's representatives 
and the types of the Redeemer, and its subjects were the 
people of God. It was not more exclusive than the 
Christian Church, to which also belong the covenants, 
the law, the service of God, and the promises (Rom. 
9 : 4, 8, 30). The door was open for the reception of 
all who would enter (Ex. 12 : 48, 49 ; Num. 10 : 29; 
Ruth 2 : 12), though no special effort to gather in the 
Gentiles was made until the salvation was accomplished 
(Matt. 28 : 19). The terms of admission have always 
been the same. Those admitted were— 



140 THE WESTMINSTER SYSTEM OF DOCTRINE. 



(1) From without the Church. Under the Old Tes- 
tament Dispensation these were comparatively few, but 
really they were of considerable number (Num. 15 : 14- 
16). They came from the Gentile world, and were 
called proselytes. They professed a personal faith in 
the true God and in his covenant to Israel, and promised 
to observe his laws and forms of worship. They were 
initiated by circumcision, baptism and a sacrifice. Under 
the gospel the same profession of faith and obedience is 
required (Acts 8 : 37). It must be credible ; the candi- 
date must show that (a) he understands the truth, and 
(6) is living according to it. It includes a profession of 
the fundamental doctrines of the Church as set forth in 
this service — (a) the Trinity, (b) the need of regenera- 
tion, (c) the efficacy of God's salvation, (d) adoption 
by the Father, (e) atonement by the blood of Christ and 
sanctification by the Spirit ; and it is a consecration of 
self, time, talents and property to God's service. Of 
this profession baptism is the outward sign and seal, as 
circumcision had been. 

(2) From within the Church. The visible Church 
has always consisted of believers and their children 
(Confession of Faith, chap. xxv. sec. ii.; Form of Gov., 
chap. ii. sec. ii.). Under the Old Testament the growth 
of the Church was chiefly from natural increase by 
births. Infants were born in the covenant, members of 
the Church, under its care, entitled to its privileges and 
subject to its government. Because (a) all God's cove- 
nants with men have included believers and their seed 
(Gen. 9 : 9-17 ; 12 : 2, 3 ; 17 : 7 ; Ex. 20 : 5 ; Deut. 
29 : 10-14; Acts 2 : 38, 39); (b) the child and parent 
are by God considered as one. The political, social anc( 



INFANT BAPTISM. 



141 



moral standing of parents determines that of their chil- 
dren. Circumcision did not make these infants Jews, but 
publicly recognized that they were born Jews and mem- 
bers of God's Church. That sacrament was the seal of 
the righteousness of faith (Rom. 4:11; Col. 2 : 11), 
and because of the faith of Abraham his household 
were circumcised with him (Gen. 17 : 9-1 4, 23-27). 
Thus also when a proselyte was admitted into the 
Church, all his were welcomed and received the same 
seal. 

Under the gospel, the infants of believers should be 
baptized, because — 

(a) The Church is one, in fact, covenant, design, 
membership, terms of admission, profession, obligations 
and privileges (Gal. 3 : 8, 29 ; Eom. 4:11; Heb. 11 ; 
Deut. 30 : 6 ; Col. 2 : 11, 12 ; Gal. 3 : 28, 29). 

(6) Under the gospel there is an enlargement of its 
membership and privileges (Gen. 17:4; Isa. 49 : 13-23 ; 
60 : 1-4; Rom. 4 : 9 ; 11 : 18-24; Eph. 2 : 11). 

(c) There is no intimation that children are to be ex- 
cluded. On the contrary, their membership is recognized 
by Christ in his treatment of them (Matt. 18 : 2-6, 10), 
in blessing them (Mark 10 : 16), in what he says of 
them and of his kingdom (Matt, 19:14; Luke 18:16), 
and in his charge concerning them (John 21 : 15) ; and by 
the apostles in declaring that they were included in the 
promise of the Holy Ghost (Acts 2 : 38, 39), in identi- 
fying them with their parents, in calling them " holy," 
as entitled to Christian instruction and privileges (Eph. 
6:1-4; Col. 3 : 20 ; 1 Cor. 7 : 14), and in baptizing 
them. 

(d) Households were received on the professed faith 



142 THE WESTMINSTER SYSTEM OF DOCTRINE. 

of the head thereof (Acts 16 : 15, 33 ; 18 : 8 ; 1 Cor. 
1 : 16). 

(e) Infants need and can receive what baptism signifies 
--regeneration and sanctification (Matt. 18 : 10-14; 1 
Sam. 1 : 28 ; 2 : 21, 26). 

(/) Infant baptism was practiced by the early Chris- 
tian Church, and has been by the vast majority of God's 
people in all ages. 

There must be a profession of faith. Neither under 
the law nor the gospel was this made by sponsors or in 
the name of the children. The parents profess their own 
faith, promise to instruct and train their seed in it, and 
claim for them the blessings of the covenant. The faith 
of either or both of the parents brings the children 
within the Church, and makes them federally holy and 
entitled to baptism (1 Cor. 7 : 14). 

By this sacrament infants are recognized as mem- 
bers of the Church, and as having a right to all its 
privileges, as soon as they possess the qualifications 
attached to each. They must profess a personal faith 
and have offspring, before they can present any in bap- 
tism. And they must have knowledge to discern the 
Lord's body before they can come to the Lord's Supper. 

B. The Lord's Supper. Ques. 96, 97. 

Q. 96. What is the Lord's Supper f 

A. The Lord's Supper is a sacrament, wherein, by 
giving and receiving bread and wine, according to Christ's 
appointment, his death is shoived forth, and the worthy re-, 
ceivers are, not after a corporal and carnal manner, but 
by faith, made partakers of his body and blood, with all 
his benefits, to their spiritual nourishment and growth in 
grace. 



THE LORD'S SUPPER. 



143 



The Lord's Supper is a sacrament, as described under 
Ques. 92. It is called in Scripture — (1) the Lord's 
Supper (1 Cor. 11 : 20); (2) the Lord's Table (1 Cor. 

10 : 21); (3) the communion (1 Cor. 10 : 16); (4) the 
breaking of bread (Acts 2 : 42) ; and (5) the cup of 
blessing (1 Cor. 10 : 16). These names express the 
character of the ordinance. So do the terms early adopted 
by the Church— (1) Eucharist, thanksgiving (see Matt. 
26 : 27) ; (2) a mystery, possessing hidden meaning (see 
Col. 1 : 26) ; (3) the sacrament, the more significant and 
frequently observed (see 1 Cor. 11 : 26) ; (4) a sacrifice — 
the offering of Christ for us once for all, and of praise to 
him (see Heb. 13:15); (5) a love-feast, with Christ and 
each other (see 1 Cor. 5 : 8). The Roman Church calls 
it " the Mass." 

It was closely connected with the Passover (see under 
Ques. 93) — (1) In its institution. " The same night in 
which he was betrayed " Jesus merged the one into the 
other, using some of the elements on the paschal table 
with the clearer gospel meaning (Matt. 26 : 26 ; 1 Cor. 

11 : 23). (2) In its design — the commemoration of the 
deliverance from Egypt by the blood of the lamb, the 
remission of sin by the blood of Christ. (3) The one 
typical and prophetic, and the other memorial. (4) 
Christ is our Passover (1 Cor. 5 : 7). 

The elements appointed are — 

(1) Bread, which in Scripture signifies nourishment, 
that which sustains and develops life (Gen. 3:19; Matt. 
6:11). Christ speaks of manna, the bread from heaven, 
to show its origin and the source of its power (John 6 : 50). 
He says that his body thus represented not only sustains, 
but imparts spiritual life and makes it everlasting 



144 THE WESTMINSTER SYSTEM OF DOCTRINE. 



(John 6 : 32-58). The unleavened bread of the Pass- 
over was used in the institution of this sacrament, but 
no importance was attached to its being unleavened, and 
therefore the apostles and the Church generally have 
used the bread which is ordinarily eaten at meals. 

(2) Wine, which is the symbol of joy. It was so 
used at social and family gatherings (Jud. 9:13; Job 
1:13; John 2 : 3) aud in thank-offerings (Ex. 29 : 40 : 
Ps. 116 : 13). It is also used to indicate sorrow and 
suffering (Jer. 25 : 15; Isa. 51 : 17; Rev. 14 : 10); 
because it represents blood shed, either vicariously — 
Christ's death in our stead, or personally — our own suf- 
ferings, judicial, disciplinary or in Christ's service (Matt. 
20 : 22). In the Lord's Supper it expresses thanks- 
giving for redemption. The wine used at the Passover 
and by Christ, the apostles, the early Church and by the 
vast majority of Christians in all ages was the fermented 
juice of the grape, the wine of the New Testament 
(Matt. 9 : 17;" John 2 : 3-10; Rom. 14 : 21; Eph. 
5 : 18 ; 1 Tim. 3 : 8 ; 5 : 23 ; Tit. 2 : 3). It has been a 
question whether it should be mixed with water as in 
the Passover. But we are not at liberty to substitute 
any other liquid for wine in this ordinance (Matt. 
26 : 26-29). 

As the elements signify nourishment and rejoicing — 
the effects of Christ's redemption, we profess to feed upon 
Christ and to praise him for our salvation. 

The actions required are — 

(1) The taking the elements, bread and wine, and 
blessing them. Jesus took and blessed or gave thanks 
(Matt. 26 : 26-28; 1 Cor. 11 : 23-29). This includes 
(a) The setting them apart from a common to a sacred 



THE ACTIONS IN THE LORD'S SUPPER. 145 



use as signs of the body and blood of Christ. This 
blessing does not change nor add to the nature of the 
elements, as that uttered at meals does not transform the 
food (Mark 8 : 6 ; 1 Tim. 4 : 4, 5). (b) Thanksgiving 
for what they signify — the accomplished salvation (1 Cor. 
10 : 16, 17; Gal. 3 : 1). (c) The prayer that we may 
partake of the nourishment and joy indicated by them 
(Zech. 12 : 10). 

(2) The breaking of the bread and pouring out the 
wine. The former is always distinctly stated, and the 
latter is implied (Matt. 26 : 26-28; 1 Cor. 11 : 23-29). 
These actions symbolize the manner in which remission 
of sins, spiritual life and nourishment have been pro- 
cured — by the vicarious sacrifice of the Son of God. 
(See each record of the sacrament.) This is the divine, 
perfect and only plan of salvation. 

(3) The giving and receiving the elements. " Take, 
eat," "Drink ye all of it." Both the bread and the wine 
are to be distributed to each and all of the communicants 
(John 6 : 51-56; Matt. 26 : 26, 27; 1 Cor. 11 : 28). 
This is the distinct command of Christ. Their reception, 
in the hand and mouth, signifies our voluntary acceptance 
of Christ's salvation by faith, the confession of our need 
of it, the profession of entire dependence upon Christ 
alone for pardon, spiritual life and growth, and our 
pledge to live by him and for him. As we all partake 
of the same bread and cup, we recognize our union with 
each other in the Lord, and promise mutual love, com- 
munion and co-operation in Christ's service (1 Cor. 
10 : 16-22). 

(4) The singing together (Matt. 26 : 30). This ex- 
presses the joy we have experienced in our union with 

10 



146 THE WESTMINSTER SYSTEM OF DOCTRINE. 



Christ and with each other in this service, in receiving 
the results of his redemption and in laboring in his 
cause. 

The sacrament sets forth, therefore, not Christ's life, 
character, teaching or example, but his atoning death as 
the most important thing to be remembered and by which 
salvation has been accomplished. We are here the 
passive recipients of the free gift of God. 

The efficacy of this sacrament has been considered 
under Ques. 91, and is indicated by the whole service. 
It is symbolical and memorial of the finished sacrifice 
of Christ, which by faith we remember, and in which 
by faith we are " made partakers of his body and blood, 
with all his benefits, to our spiritual nourishment and 
growth in grace." 

Q. 97. What is required to the worthy receiving of the 
Lord's Supper f 

A. It is required of them that would worthily partake 
of the Lord's Supper, that they examine themselves of their 
knowledge to discern the Lord's body, of their faith to feed 
upon him, of their repentance, love, and new obedience ; 
lest coming unworthily, they eat and drink judgment to 
themselves. 

The partaking of the Lord's Supper is a privilege and 
a duty, which belongs to those w T ho are members of the 
Church, by birth or by profession of faith, and who 
have been recognized as such by baptism. But certain 
necessary qualifications are required of those who would 
enjoy this privilege and worthily partake of it. 

1st. Those required by the Church. The power of 
the keys belongs to the Session, w T hich is composed of the 
pastor and the ruling elders — the representatives of 



PARTAKERS OF THE LORD ? S SUPPER. 



147 



the people (Matt. 18 : 17, 18; John 20 : 22, 23; 2 
Cor. 2 : 6-8). They have no power to decide who have 
been regenerated by the Holy Ghost. Their responsi- 
bility is limited to the judging whether the profession of 
faith be intelligent and credible — worthy of belief, and 
not denied by the outward life. 

(A) In admitting applicants to the Lord's Supper the 
Session requires — 

(1) Knowledge of the plan of salvation : (a) of their 
need of it as helpless sinners ; (6) of the double nature 
of the Redeemer; (c) of the object and effect of his 
death ; (d) of the offer of pardon as a free gift. 

(2) Profession of a personal faith : (a) that they re- 
ceive him as their Saviour ; (b) that they rest upon him 
alone for salvation; (c) that they love and will obey 
him. 

(3) Ability to discern the Lord's body, which in- 
cludes — (a) the understanding the nature of the sacra- 
ment as appointed by Christ, symbolizing the benefits 
of redemption and the method by which Christ saves ; 
(6) the recognizing by faith in the signs the body and 
blood of Christ; (c) the comprehending that the efficacy 
is due to the Holy Ghost. 

All who have these qualifications should be admitted. 

(B) At the administration of the sacrament the pastor 
should " warn the profane, the ignorant and scandalous, 
and those that secretly indulge themselves in any known 
sin, not to approach the holy table " (Directory for 
Worship, chap. viii. sect. iv.). Such offenders may be 
unknown to the Session and to all, except to God, but 
they are disqualified, and should be warned not to eat 
and drink judgment to themselves (1 Cor. 11 : 29). 



148 THE WESTMINSTER SYSTEM OF DOCTRINE. 



(C) When any communicant lives inconsistently with 
his profession of faith, the Session should admonish and 
warn him, and if necessary should by regular discipline 
suspend him from the sacrament, until he give satisfac- 
tory evidence of repentance (Direct, for Worship, chap, 
x. sec. ii. ; Gal. 6 : 1 ; 1 Cor. 5:11; Matt. 18 : 17). 

2d. There are other qualifications, of which each com- 
municant must judge for himself. They concern his 
own spiritual condition and his relation to Christ. 
Before coming to the sacrament we should therefore 
examine ourselves — 

(1) " Of our knowledge to discern the Lord's body " 
(1 Cor. 11 : 28, 29); 

(2) "Of our faith to feed upon him" (John 6 : 50- 
58, 62-65) ; 

(3) "Of our repentance " (Zech. 12 : 10; Acts 2 : 38, 
46); 

(4) "Of our love" (John 21 : 15-17); 

(5) "Of our new obedience" (1 Cor. 5 : 8; 11 : 18, 
19; Matt. 5 : 23, 24). 

We should not be satisfied with the existence of these 
graces, but seek evidence of their growth, and we should 
come to the sacrament expecting by it to increase in them 
(Eph. 3 : 17-19 ; Phil. 3 : 11-16). 

The word " worthily " does not mean with merit or 
holiness, but in a fit manner, according to the direction 
of Christ, with repentance for sin and faith in him for 
salvation. 

3d. Prayer. Ques. 98-107. 

Q. 98. What is prayer ? 

A. Prayer is an offering up of our desires unto God, 
for things agreeable to his will, in the name of Christ, 



PRAYER. 



149 



with confession of our sins, and thankful acknowledgment 
of his mercies. 

Full and free communion with God was the sum of 
all the privileges of man in his original estate. It was 
forfeited by the fall. It was restored through the prom- 
ise and accomplishment of salvation by Christ, to be en- 
joyed by us, in this life through the ordinances and by 
faith, and hereafter perfectly when we shall be with 
Christ and see him as he is. In the w r ord he speaks to 
us, in the sacraments he manifests his presence, and in 
prayer we converse with him. 

Prayer can be offered only to God. We are so di- 
rected in the First Commandment. (See pp. 88, 89.) 

(1) There is but one God, and prayer is an act of 
worship. 

(2) We can have spiritual access to none other, because 
of prohibition and in fact. Angels are sent to minister 
unto us (Ps. 91 : 11 ; Heb. 1 : 14), but with them we 
have no communication ; departed saints are waiting to 
receive us (Luke 16 : 9; Rev. 6 : 9, 11), but they can- 
not return to us (2 Sam. 12 : 23; Luke 16 : 27-31) ; 
devils tempt us (Luke 22 : 31 ; 1 Pet, 5 : 8), but 
their presence cannot be perceived, and all pretended or 
attempted intercourse with them, or with spirits good or 
bad, is strictly forbidden (Lev. 19 : 31 ; 1 Cor. 10 : 20). 

(3) Christ, who is God, is the only Intercessor, by 
virtue of office (Rom. 8 : 34; Heb. 7 : 24, 25 ; 1 Tim. 
2 : 5) and as possessing merit or claim for the blessings 
desired (Heb. 7 : 25 ; Eph. 4 : 8). 

(4) God alone has the control over nature, creatures, 
time and eternity, and the gifts of the Holy Ghost. He 
alone can preserve, defend, bless with temporal favors, and 



150 THE WESTMINSTER SYSTEM OP DOCTRINE. 



bestow the benefits of redemption and the fullness which 
is in Christ (Col. 1:16; Matt. 10 : 29, 30 ; Eph. 3 : 14- 
19). 

Prayer is personal communion. We, as individuals 
or as a body of persons, speak to this one God. And as 
there are three Persons in the Godhead, each of whom 
holds special relations to us, we pray to our Father in 
heaven (Matt. 6 : 9), we draw near to our High Priest 
(Heb. 10 : 21, 22), and we invoke the Spirit's guidance 
and comfort (2 Thess. 3 : 5). And these severally fulfill 
our desires. But, being one God, they must all be in- 
cluded in every act of worship. We can come to the 
Father only by the Son and through the Spirit (Eph. 
2 : 18). The Spirit teaches us to pray, the Son indorses 
our petitions and claims his merit, and the Father grants 
our requests, which Christ bestows through the ministra- 
tions of the Spirit. 

Our relation to God in prayer is — 

(1) Not antagonistic. We do not come as enemies to 
defy, demand, negotiate or complain. 

(2) Nor commercial, as strangers to obtain on some 
terms the supply of our needs from God's abundance, 
as Joseph's brethren went to him for corn (Gen. 42 : 10), 
or to condition services or offerings on the granting 
of our requests, as did Naaman and Simon (2 Kings 
5: 5, 15; Acts 8 : 18, 19). 

(3) But submissive. We come in harmony with God. 
There can be no change in his character or will, but our 
rebellion and indifference are overcome. We recognize 
his authority, ability and love. We hold converse with 
him on his gracious terms. This submission includes — 

(a) A " confession of our sins," as to their guilt, pol- 



RELATION TO GOD IN PRAYER. 151 



lution and power over as (Ps. 32 : 5, 6 ; Luke 18 : 13), 
and a recognition of his readiness to forgive, cleanse and 
free us (1 John 1 : 9). 

(6) A "thankful acknowledgment of his mercies" — 
that all his dealings have been mercies, favors to the ill- 
deserving (Phil. 4:6; Tit. 3 : 4-6). 

(c) A recognition of his wisdom and of our ignorance 
as to our needs. We make known our requests, but 
expect him to do wiser and better than we can ask 
(Jer. 9 : 23, 24; 2 Cor. 12 : 8, 9). 

(d) A claim for his love — that he will sympathize in 
all our experiences, and accomplish our real good (Luke 
11 : 13; Rom. 8 : 28 ; Heb. 4 : 15). 

(4) And familiar. Personally, we have no more 
claim than the prodigal (Luke 15 : 21), but because of 
the Father's love and our relation to Christ by faith, we 
are welcomed and may with all boldness ask what we 
will (Rom. 8 : 14-17; Gal. 4:7; John 14 : 13, 14). 

" In the name of Christ " means (a) that we come at 
his invitation ; (b) because of our union with him we 
plead his merits and sufferings ; (c) being sons of God 
in him, we claim his love, privileges and inheritance as 
his joint-heirs (John 14 : 13, 14; 16 : 23, 24; Eph. 
3 : 12). 

The Spirit is called our Advocate, " who intercedes 
for us" (Rom. 8 : 26, 27), and we "pray in the Spirit" 
(Eph. 6 : 18). His work is within us, and consists of — 

(1) Convincing us of our needs (Ps. 51 : 10, 11); * 

(2) Revealing God's attitude (Isa. 30 : 18; Ps. 65:2) ; 

(3) Bringing us into harmony with God (Ps. 10 : 17 ; 
Zech. 12 : 10; Eph. 2 : 18); 

(4) Creating within us proper desires (Rom. 8 : 26) ; 



152 THE WESTMINSTER SYSTEM OF DOCTRINE. 



(5) Guiding us in our utterance (Roru. 8 : 27). 
Prayer should be offered (1) iu private (Dan. 6 : 10 ; 
Matt. 6:6); (2) in the family (Job 1:5; Jer. 10 : 25) ; 

(3) with others (Matt, 18 : 19, 20; Acts 1 : 14); and 

(4) in the church (Isa. 56 : 7 ; Acts 2 : 42 ; 1 Cor. 
14 : 14-16). 

It should be — 

(1) Personal (Gen. 32 : 11 ; Luke 18 : 13); and 

(2) Intercessory (James 5:16; Eph. 6 : 18). This 
is a privilege arising from (a) God's love to us and 
others, (b) his method of carrying on his purpose of 
salvation, (e) our union with Christ, and (d) the rela- 
tions which we sustain to others. The character of our 
intercessions is determined by our special relations to 
those for whom we pray. For the members of our 
families we plead God's covenant. For his ministers and 
the Church we urge his peculiar love and promise. For 
rulers we ask his guidance, as they are his ordinances 
and instruments. For our enemies we pray that he will 
change their hearts, as he has taught us to forgive them. 
And for all men we intercede because they need salvation 
and to them God has sent his gospel. 

We may not pray for the dead, nor for those who are 
known to have committed the unpardonable sin (Matt. 
12 : 31 ; 1 John 5 : 16). 

All prayers should include adoration, thanksgiving, 
confession, petition, pleading and intercession. (See 
Directory for Worship, chap. v. sec. ii.) Yet the place, 
time and circumstances must determine which of these 
should be expressed or emphasized. 

Prayer may be offered for all temporal and spiritual 
blessings. We are limited only by our knowledge and 



ANSWERS TO PRAYER. 



153 



desires, and by God's will as manifested in his word and 
providence. 

We should persevere in prayer, not with vain repeti- 
tions (Matt. 6 : 7), but with increasing importunity 
(Luke 18 : 1, 7; 1 Thess. 5 : 17). For prayer is de- 
signed not only to affect God, but also to affect us. God's 
delay in answering is often (1) to develop our faith un- 
der disappointments ; (2) to increase our appreciation of 
the blessing, and our craving for it — as an undeserved 
favcr ; (3) to prepare us for its proper reception and use. 

The efficacy of prayer, as of all the ordinances, depends 
upon Christ, and not upon the character or position of him 
who engages in it. Faith must be exercised, as in all 
the means of grace. Its weakness is our sin and shame, 
and may hamper us in our petitions ; but its degrees and 
characteristics do not affect the efficacy of our prayer. 
Neither do united prayers increase the power. A special 
blessing is pronounced on these, because they unite God's 
children in sympathy, worship and work, and encourage 
faith, hope, love and new activity. 

The answers to prayers are — 

(1) Direct, without our personal co-operation. In the 
scriptural times God often answered by miraculous in- 
terpositions, but more frequently, as now, by directing 
the operations of the laws of nature (Ex. 16 : 13 ; Acts 
27 : 24—44), by controlling the hearts and actions of men 
(Prov. 21 : 1 ; Dan. 4 : 35), and by the influences of 
the Spirit (John 14 : 26 ; 1 Cor. 12 : 4). 

(2) Indirect, through our instrumentality. The bless- 
ings desired are often to be obtained only through the 
use of means. This is according to God's method in 
providence and to the terms of his covenant of grace. 



154 THE WESTMINSTER SYSTEM OF DOCTRINE. 



Bread comes through labor (Gen. 3:19; 2 Thess. 3 : 10), 
and conversion and sanctification through the teaching 
of the truth (Rom. 10 : 17; John 17 : 19). By prayer 
we invoke God's blessing on the use of these means. 

Miracles were usually accomplished through prayer. 
They have been confined to three great epochs of history. 
The reasons for them do not now exist, and lying 
wonders are foretold (Matt. 24 : 24 ; 2 Thess. 2 : 9). 
The so-called " faith-cures," " healing by prayer and lay- 
ing of hands " and " modern miracles " do not certify to 
the divine commission of the performer, nor prove nor 
illustrate his doctrine, and cannot therefore be classed 
with scriptural miracles. 

Q. 99. What rule hath God given for our direction in 
prayer ? 

A. The whole word of God is of use to direct us in 
prayer, but the special rule of direction is that form of 
prayer which Christ taught his disciples, commonly call- 
ed, The Lord's Prayer. 

Prayer is converse with God, and before we can com- 
mune with him we must know T his nature and will, our 
relations to him and our characters and needs. But by 
sin we have been alienated from God, our minds are 
darkened and our consciences seared, so that we cannot 
form correct conceptions of him or even of ourselves. 
The word of God reveals all his perfections and our pol- 
lutions, his plan of salvation, his terms of communion, 
the spirit in which we may approach, the blessings we 
need and his bounty, the plea we may offer and the 
promises by which he encourages us. The whole word 
of God accomplishes this. The three great divisions of 
the Old Testament, the Law, the Psalms and the Proph- 



SPECIAL RULE IX PRAYER. 



155 



ets (Luke 24 : 44), correspond with the Gospel, the 
Epistles and the Revelation of the New. Each of these 
in its own way gives the information needed, narrates the 
experiences of Christians under various and peculiar 
circumstances, records numerous examples of accept- 
able prayer, and how God has answered (Gen. 18 : 23 
-33 ; 24 : 12-19 ; Dan. 2 : 18, 19 ; Acts 12 : 5, 7-11 ; 
James 5 : 17, 18). 

The special rule of direction is the prayer recorded in 
Matt. 6 : 9-13 and in Luke 11 : 2-4. It is commonly 
called the Lord's Prayer, because Christ taught it to his 
disciples. It was wonderfully suited to their use in the 
transition state between the Old and New Dispensations, 
containing no direct reference to Christ's atonement, not 
then accomplished. Yet, when interpreted by his death 
and resurrection, it expresses the highest thoughts and 
petitions which Christians can be prompted to utter. It 
is wonderfully simple and comprehensive ; a child can in- 
telligently use it, and even the inspired Paul has no as- 
piration which is not included therein. Its petitions are 
really, but not formally, asked in the name and for the 
sake of Christ, because (1) the time for this definite plea 
had not yet come (John 16 : 24), and (2) it is only in 
Christ and with him that we can say " Our Father/' and 
the words used are his own, in which he teaches us to 
pray for what he has procured for us. 

It is a directory for worship rather than a form of 
prayer. This is evident in — 

(1) The many variations in the prayer as given in the 
Sermon on the Mount and as repeated when the disciples 
said, "Lord, teach us to pray " (Matt. 6 : 10-13 ; Luke 
11 : 1-4). 



156 THE WESTMINSTER SYSTEM OF DOCTEIXE. 



(2) There is no evidence that Christ, the apostles or 
the New Testament Church at any time used this prayer 
in public or private worship. 

(3) Xo form of prayer is recorded in the Old or New 
Testament as enjoined, recommended or used by God's 
people. They always employed their own words as their 
circumstances and needs prompted. 

Yet " it may be used as a prayer, so that it be done with 
understanding, faith, reverence, and other graces neces- 
sary to the right performance of the duty of prayer " 
(Larger Catechism, Ques. 187), and vain repetitions of 
it be avoided (Matt. 6 : 7). 

Xeither does it prescribe the order of the petitions, nor 
is it a framework in which our desires must be fitted. 
The prayers uttered by Christ and his disciples were not 
according to the order here given. They were most spon- 
taneous and free in form and expression (John 11 : 41, 
42 ; 17 ; Acts 1 : 24, 25 ; 4 : 24-30). 

Its design is to show the " manner " of prayer, in 
what spirit, in what relation to God and his Church, 
and for what things we should pray. All the re- 
corded prayers of Christ, his apostles and the early 
Church were in accordance with the directions here 
given. 

Its unity is twofold : 

(1) As to persons. On both occasions on which 
Christ gave this directory special reference was made to 
individual or secret prayer. Yet its very terms imply a 
conscious union with all the people of God in condition, 
need, desires, work and worship. We are also individ- 
ually and collectively identified with God our Father. 
We are the subjects of Christ in his kingdom, and the 



UNITY OF THE LORD'S PRAYER. 157 



agents through whom his name is to be honored and his 
kingdom advanced by the Spirit. 

(2) As to subject. The glory of God in the salvation 
of men. This is the one purpose of God in creation, 
providence and redemption. It includes all his gracious 
designs for man. For this he will be inquired of (Ezek. 
36 : 37), and in its accomplishment he will use us as means. 
a Man's chief end is to glorify God and to enjoy him for 
ever and as colaborers with him in this work " we 
pray that he would enable us and others to glorify him " 
— that we, sharing in the work, may have part also in 
the glory. There can be no higher blessing, and it in- 
cludes every possible temporal and spiritual good. 

The natural divisions of the Lord's Prayer are those 
presented in Luther's Catechism, the Heidelberg and 
the Westminster — the preface, petitions and the con- 
clusion. 

1st. The preface : invocation, our relation to God and 
to each other. 

2d. The petitions : the glory of God in salvation. 

(1) As regards God. 

(a) The honoring of the name — of the Father. 

(b) The establishment of the kingdom — of Christ. 

(c) The accomplishment of his will — by the Spirit. 

(2) As regards us, who as colaborers need — 

i (a) Bread — temporal and spiritual nourishment. 
(6) Forgiveness — from God and to others, 
(c) Freedom — from temptation and the power of 
the devil. 

3d. The conclusion : ascription of all glory to God, in 
which we are to be partakers. 

The Lord's Prayer. Ques. 100-107. 



158 THE WESTMINSTER SYSTEM OF DOCTRINE. 



1st. The Pbeface : Invocation, our relation to God 
and to each other. 

Q. 100. What doth the preface of the Lord's Prayer 

teach us f 

A. The preface of the Lord's Prayer, which is, " Our 
Father which art m heaven," teacheth us to draw 
near to God with all holy reverence and confidence, as chil- 
dren to a father, able and ready to help us; and that ice 
should pray with and for others. 

Prayer is addressed to God, and must therefore be of- 
fered " with due apprehensions of his sovereign power, maj- 
esty and gracious condescension " (Larger Catechism, Ques. 
189). This reverence is greatly increased and strangely 
modified by this new address or invocation. We rec- 
ognize his immense superiority. He is in heaven, and 
we are on earth, with all that these terms indicate (Ps. 
11:4; 123 : 1 ; Eccles. 5 : 2). Yet he is our Father, 
reconciled to us, loving us, delighting to commune with 
us, and more ready to give than we are to ask (Luke 
11 : 13; Rom. 8 : 15). 

He is " our Father," because — 

(1) Of his own will he has made us sons (John 1:12, 
13 ; James 1 : 18). 

(2) Of our union with Christ. Out of Christ we were 
aliens and strangers (Eph. 2 : 12; Col. 1 : 21), but in 
him the sons of God (Gal. 3 : 26 ; 4 : 5 ; Eph. 1 : 5). 
Being one with him, we hold the same relation to his 
Father, and enjoy the same privileges — sons, heirs, co- 
heirs with him (John 20 : 17; Rom. 8 : 17, 29 ; Heb. 
2 : 11). 

(3) This and all prayers are by, with and through him 
as our intercessor (Rom. 8 : 34 ; Heb. 7 : 25 ; 9 : 24). 



"hallowed be thy name." 



159 



(4) Being of his household, we are identified with his 
name, kingdom and will (Matt. 9 : 15; 25 : 34; Luke 
22 : 28, 29). 

(5) We are also united with all the children of God, 
and we must not only love them as such, and pray for 
them, but also, even in secret prayer, join with them in 
their desires and labors, saying, " Our Father which art 
in heaven." 

2d. The Petitions. Ques. 101-106. 

Of these there are six. The first three have special 
reference to God, and the last three to us. 

(1) As regards God. Ques. 101-103. 

The first petition : the honoring of the name 
— of the Father. 

Q. 101. What do we pray for in the first petition f 

A. In the first petition, which is, " Hallowed be thy 
name," we pray that God would enable us and others to 
glorify him in all that whereby he maketh himself known, 
and that he would dispose all things to his own glory. 

The " name " of God means his nature, character and 
relations as manifested in his ordinances, word, work and 
in the Person of Christ. " Hallowed " means either to 
render or set apart as holy — which in this case is impos- 
sible — or to make known the holiness which already 
exists. To manifest his own glory is the one purpose 
of God in all his works and revelations, and to glorify 
him is man's chief end. 

This is to be accomplished by — 

(1) The vindication of God. His name has been 
blasphemed (Ps. 74 : 18, 22 ; Isa. 52 : 5 ; Rom. 2 : 24), 
this part of his creation defiled with sin (Gen. 3 : 17; 
Rom. 8 : 20), his providence denied (Ps. 73 : 11 ; 2 Pet. 



160 THE WESTMINSTER SYSTEM OF DOCTRINE. 

3 : 4), his plan of salvation ridiculed (1 Cor. 1 : 23), his 
Son rejected (Isa. 53 : 3 ; Matt. 21 : 39 ; Acts 3 : 13), and 
his Church persecuted (Ps. 2:2; Acts 8 : 1). He will 
vindicate himself, honor his Son and re-establish and 
magnify his authority (Ezek. 36 : 23 ; John 5 : 23 ; 
Eph. 1 : 20, 23). 

(2) The manifestation of his glory — (a) in the plan of 
salvation (Rom. 16 : 25, 26) ; (6) in the Person of Christ 
(John 1 : 14; Heb. 1:3); and (c) in the characters and 
lives of his people (Matt. 5:16; 1 Cor. 14 : 25). 

(3) His grace, enabling all men to appreciate his glory 
and render to him the honor and worship which are his 
due (Ps. 51 : 15 ; 123 : 1 ; Eph. 3 : 16-21). 

The second petition : the establishment of the 
kingdom of christ. 

Q. 102. What do we pray for in the second petition f 

A. In the second petition, which is, "Thy kingdom 
COME," we pray that Satan's kingdom may be destroyed, 
and that the kingdom of grace may be advanced, ourselves 
and others brought into it, and kept in it, and that the 
kingdom of glory may be hastened. 

The kingdom here referred to is not his dominion as 
God over his works and creatures, but that described 
under Ques. 26, in contradistinction to the kingdom of 
Satan, who is called the god of this world, and whose 
power is to be destroyed by the advance of the kingdom 
of God (John 12 : 31 ; 2 Cor. 4 : 4). 

The objects of this kingdom of Christ are— 

(1) The destruction of the power of the devil (Rev. 
12 : 9, 10) ; 

(2) The deliverance of captives (Luke 4:18); 

(3) The gathering a people to serve, glorify and 



"thy kingdom come." 



161 



enjoy Christ (Acts 15 : 14; Eph. 1:10; 1 Pet, 
2:9); 

(4) The making his Church glorious, including Jews 
and Gentiles, extending over the whole earth and perfect 
in holiness (Mai. 1:11; Rom. 10 : 12 ; Eph. 5 : 26, 27). 

This is to be accomplished — 

(1) Notwithstanding the great wrath of Satan (Rev. 
12 : 12). 

(2) In the face of the combined opposition, physical 
and intellectual, of nations and men (Ps. 2:1; Acts 4 : 
24-30; 13 : 8). 

(3) By spiritual influences (John 16 : 4-11 ; 2 Cor. 
10 : 4). 

The coming of this kingdom is not its commencement. 
The kingdom of grace began with the first promise (Gen. 
3 : 15), was renewed in the family of Abraham (Gen. 
12 : 1-3), w T as made a powder among the nations under 
Moses (Ex. 3 : 6-10), and was developed as spiritual 
and universal as the " kingdom of heaven," by Christ 
(Matt. 4 : 16, 17 ; John 18 : 36, 37). We here pray for 
its coming with power unto every creature (Mark 9:1; 
Acts 1 : 8), and for its consummation as the kingdom of 
glory (Matt. 25 : 34 ; 26 : 64; Luke 22 : 16). 

The third petition : the accomplishment of his 
will by the spirit. 

Q. 103. What do we pray for in the third petition f 

A. In the third petition, which is, " Thy will be done 
on earth as it is in heaven," ice pray that God by his 
grace would make us able and willing to know, obey, and 
submit to his ivill in all things, as the angels do in heaven. 

The " will of God " here referred to is not his will in 

general, nor his decretive nor his providential will as made 
ii 



162 THE WESTMINSTER SYSTEM OF DOCTK1NE. 



known in creation, in the moral law, or in his deal- 
ings with men, but is that which is concerned in the hal- 
lowing his name in the establishment of the kingdom of 
Christ, and which is accomplished by the Holy Ghost. 
In the second petition we pray for the external develop- 
ment and extension of the Church, and in this third for 
its internal growth. 
The will of God is— 

(1) Concerning his Church, that it should be (a) spir- 
itual, not a mere external organization (Eph. 1 : 10, 22, 
23) ; (6) pure in doctrine, forbidding false teachers, con- 
demning heresies and declaring the whole counsel of God 
(Rev. 2 : and 3 :) ; (c) loyal to Christ (Acts 5 : 29-31 ; 
Eph. 4:15); (d) obedient to the truth (Gal. 5:7); (e) 
abounding in the gifts of the Spirit (Eph. 1 : 3 ; 3 : 16); 
(/) zealous in Christ's service (Tit. 2 : 14). 

(2) Concerning each Christian, that he should be (a) 
conqueror of sin, temptation and remaining corruption 
(Matt. 5 : 48; Col. 1 : 12; 1 Pet. 1 : 15) ; (b) sancti- 
fied in all parts of his nature (1 Thess. 5 : 23) ; (c) fur- 
nished with the best gifts of the Spirit (2 Tim. 3: 17); 
(d) eager to manifest love by service (John 14:15; Acts 
9 : 6), and joyful even to suffer for Christ's sake (Acts 
5:41; 2 Cor. 12 : 10; Phil. 1 : 29). 

Christ is the only standard after which we are fash- 
ioned by the Spirit. Yet the kind of conformity to the 
will of God to be wrought in the Church, and in us, is in- 
dicated in the obedience of the holy angels and of the 
saints in glory — with the whole heart, untiring and un- 
ending. " Thy will be done in earth as it is in heaven 99 
(Ps. 103 : 20-23 ; Dan. 7 : 10). 

These three petitions, therefore, are one — that God may 



"our daily bread." 



163 



be glorified in the external and internal advance of 
Christ's kingdom. They are to be offered through all 
ages until every knee bows to the name of Jesus and 
every soul is perfect as he is perfect. 
As we offer them in prayer we ask — 

(1) That this great and glorious result may be accom- 
plished ; 

(2) That we ourselves may honor God, be made and 
kept subjects of his kingdom and entirely conformed to 
his will ; 

(3) That we may be colaborers in this great work, 
the instruments by which it is to be perfected. Indeed, 
this is God's plan. It is the work which is committed 
to us by Christ. He saves by the saved. The Spirit con- 
vinces and sanctifies only as we teach the truth. 

The responsibility and delight of this service remind 
us of our insufficiency, and we offer the remaining three 
petitions for ourselves. They are for blessings — not to 
enrich us, but to qualify and sustain us in seeking the 
glory of God in the salvation of men. 

Our first need is strength. 

The fourth petition : temporal and spiritual 
nourishment. 

Q. 104. What do we pray for in the fourth petition f 

A. In the fourth petition, which is, " Give us this 
day OUR daily bread/' we pray that of GooVs free gift 
ive may receive a competent portion of the good things of 
this life, and enjoy his blessing with them. 

The plural " us " and " our " is used, because none is 
alone in this work. We have common needs, mutual re- 
sponsibilities and sympathies. 

By " bread " is meant — 



164 THE WESTMINSTER SYSTEM OF DOCTRINE. 

(1) Not merely the necessaries of life, for it is never 
so used in Scripture. 

(2) All temporal blessings. The only limitation is our 
apprehension of what is needed in this work and God's 
knowledge of what will promote our efficiency (James 
4 : 15 ; 1 Tim. 4 : 4, 5). 

(3) All spiritual favors. For here, as in the Lord's 
Supper, " bread " signifies the nourishment which Christ 
gives by the Spirit to sustain us in our several positions 
and duties in the Church (Rom. 15 : 13 ; Eph. 6 : 11, 12). 

Our need is absolute and continuous. And we can 
appropriate only small portions, and at intervals, of God's 
bounty. "Give us this day our daily bread/' or "Give 
us day by day our daily bread" (Luke 11 : 3). 

It is the gift of God, undeserved and constant. 

Without the strength which it affords we cannot con- 
tinue in life, grow in grace, resist temptation or perform 
any service ; but with it we can do all things (Ps. 19:13; 
John 15 : 5). 

Our second need is pardon. 

The fifth petition : forgiveness fkom God and 
to others. 

Q. 105. What do we pray for in the fifth petition? 

A. In the fifth petition, which is, "And forgive us 
our debts as we forgive our debtors," we pray that 
God, for Christ's sake, would freely pardon all our sins ; 
which we are the rather encouraged to ash, because by his 
grace we are enabled from the heart to forgive others. 

This petition is closely connected with the preceding 
by the word " and," which implies either that forgive- 
ness is as essential as strength, or that we need pardon day 
by day, as we do bread. 



"forgive us our debts." 



165 



We have been taught, under Ques. 33, how God can 
forgive sins, and under Ques. 85 how we may obtain 
pardon — for Christ's sake and by faith. 

Vie here plead for forgiveness, because — 

(1) We are under the chastisement, pollution and 
power of sin (Ps. 130 : 3; Heb. 12 :<8 ; Rom. 6 : 16 ; 
7 : 24). 

(2) We are unworthy as sinners to be colaborers with 
God (Isa. 6:5; Matt. 3 : 11). 

(3) We are disqualified by sin. We must be in the 
kingdom which we advance ; we must testify of the 
grace of Christ (2 Cor. 5 : 20), and by our experience 
of its power influence others (1 Tim. 1 : 15). 

We need to forgive one another, because — 

(1) Such is the law and spirit of the kingdom (Matt. 
5 : 44; 6 : 14; 18 : 21, 22). 

(2) Being all united to Christ, there must be no 
variance among his members (1 Cor. 12 : 25, 27). We 
are constantly giving and receiving offence. But Christ 
has forgiven to each a far greater debt, and commands 
us to love one another (Matt, 18 : 27, 33-35). 

(3) Colaborers must be in harmony (1 Cor. 1 : 12, 13). 
"As we forgive our debtors 99 does not imply that our 

mutual forgiveness is the cause or the ground of God's 
pardon : it is the effect and evidence of his grace. Nor 
is it the measure of what we are to expect : our act is 
often partial and with hesitation, and even when full is 
imperfect; but God's pardon is always immediate and 
perfect. The two facts are intimately connected — as the 
one, so the other. If God has forgiven, we must. If 
we forgive, God has (1 John 1 : 9, 10 ; 3 : 14). 
Our third need is deliverance. 



166 THE WESTMINSTER SYSTEM OF DOCTRINE. 



The sixth petition : freedom from temptation 
and the power of the devil. 

Q. 106. What do we pray for in the sixth petition ? 
A. In the sixth petition, which is, "And lead us not 

INTO TEMPTATION, BUT DELIVER US FROM EVIL," we 

pray that God would either keep us from being tempted to 
sin, or support and deliver its when we are tempted. 

This petition is connected by " and " with the pre- 
ceding. We sin constantly, because we are constantly 
tempted. That we may not continue to offend we pray 
to be delivered from temptation. 

In Scripture " temptation " means — 

(1) A test. Thus God tempts us, as Abraham (Gen. 
22 : 1), to demonstrate our character and strength and 
to develop our graces. We, conscious of our weakness, 
shrink from these disciplinary trials, and pray that in 
them we may not fail (Ex. 33 : 15; Ps. 39 : 10-13; 
Luke 22 : 40). 

(2) Enticement to sin. Thus we are tempted by the 
world, the flesh and the devil (Eph. 2:2; James 1 : 14; 
1 Pet. 5:8); our communion with Christ is interrupted 
(1 Cor. 10 : 21) ; our attention to his loving commands 
is distracted (Luke 21 : 34) ; our efforts to advance his 
kingdom are opposed (Eph. 6:12); and we are induced 
to bring shame and damage to his cause, and even to aid 
the forces arrayed against it (2 Sam. 12 : 14; Rom. 16:17, 
18). Conscious of our proneness to sin and of the fear- 
ful power of the adversary, " we pray that God would 
either keep us from being tempted to sin, or support 
and deliver us when we are tempted." 

The petition implies, for our encouragement — 

(1) That our temptations are under God's control. He 



'f THINE IS THE GLORY FOR EVER." 167 



determines, according to our ability and the grace to be 
given, when, by whom and to what degree we are to 
be tempted (1 Cor. 10 : 13; 2 Cor. 12 : 9). 

(2) He is with us in them. He as the Captain of our 
salvation " leads us into " and " delivers us from and 
he intercedes for us (Heb. 2 : 10, 18 ; Luke 22 : 32). 

(3) The result is certain. Satan shall be put under 
our feet (Rom. 16 : 20), his kingdom shall be destroy- 
ed (Rev. 20 : 2, 3, 9, 10), and his temptations only hasten 
on this glorious victory in us and in the world (1 Pet. 
1 : 6, 7; Acts 4 : 26-30). 

These three petitions include all that we need. We 
are confident that we shall be untrammeled and thorough- 
ly furnished in our efforts to glorify God in the estab- 
lishment of Christ's kingdom, because this is his purpose 
and work. 

3d. The Conclusion : ascription of all glory 
to God. 

Q. 107. What doth the conclusion of the Lord's Prayer 
teach us ? 

A. The conclusion of the Lord's Prayer, which is, 
" For thine is the kingdom, and the power and 
the glory for EVER. Amen," teacheth us to take our 
encouragement in prayer from God only, and in our prayers 
to praise him; ascribing kingdom, power, and glory to 
him ; and in testimony of our desire and assurance to be 
heard, we say, Amen. 

This conclusion is omitted in the Revised Version of 
the New Testament, although it is found in many, and 
some ancient, authorities. It is certainly of great 
antiquity, and is very appropriate and scriptural. " Thine, 
O Lord, is the greatness,, and the power, and the glory, 



168 THE WESTMINSTER SYSTEM OF DOCTRINE. 



and the victory, and the majesty 33 (1 Chron. 29 : 11 ; 
1 Tim. 1 : 17; Rev. 5 : 13). 
It may be regarded as — 

(1) The summary of the prayer, the one desire ex- 
pressed in its six petitions. 

(2) The pleas urged for these requests. God is the 
only one who can fulfill them. The kingdom is his own 
(1 Chron. 29 : 11 • John 18 : 36). All power is in his 
hands (Matt. 28 : 18), and the object to be accomplish- 
ed is his glory (Rom. 9 : 23; 11 : 36). 

(3) The ascription of unceasing praise from the chil- 
dren of the kingdom, as we sing on our prilgrimage and 
under every discouragement, as we labor and fight for 
the advance of the Church, and as we shall hail Christ 
when he comes in great power and glory, King of kings 
and Lord of lords, and when we shall reign with him 
for ever and ever. Amen and amen. 

Thus concludes the Catechism. Having completed the 
whole circle of theology, it brings us back to the point 
from which we started, as we pray that in us may be 
accomplished man's chief end, which is " to glorify God 
and to enjoy him for ever." 

" The grace of the Lord Jesus Christ, and the love of 
God, and the communion of the Holy Ghost be with us 
all. Amen." 



QUESTIONS ON PART I. 



I. INTRODUCTION. 

1. What knowledge was required by the early Church of candi- 
dates for baptism ? 

2. What catechisms were prepared at the time of the Keforma- 
tion? 

3. On what general plan were they arranged ? 

4. How does the Westminster Catechism compare with them ? 

5. What are its general divisions ? 

6. What does natural religion teach of God and man ? 

7. What is revealed religion ? 

8. In what sense is man a religious being ? 

9. What are the two great corner-stones of theology ? 

10. What is God's purpose in his works ? 

11. What is man's chief end ? 

II. THE WOED OF GOD. 

1. What is the word of God? 

2. What is the canon of Scripture? 

3. How can the books of the Old Testament be proved to be 
genuine ? 

4. How can those of the New Testament ? 

5. What is revelation ? 

6. What is inspiration ? 

7. How far does it extend ? 

8. How did the ancient catechisms present the knowledge of God ? 

9. What is the creed called the Apostles' ? 

10. What is Hades? 

11. In what order are the doctrines concerning God presented in 
the Westminster Catechism? 

III. THE BEING OF GOD. 

1. What is God? 

2. What is the spirituality of God ? 

3. What are his attributes ? 

4. In what respect is God infinite, eternal and unchangeable ? 

169 



170 QUESTIONS ON PART I. 

5. Prove the unity of God. 

6. What is meant by the Trinity? 

7. What is a person ? 

8. Prove the deity of the Son. 

9. Prove that the Holy Ghost is a distinct Person. 

10. Prove that he is God. 

11. What are the mutual relations of these Persons? 

12. How do they co-operate in creation and redemption? 

13. What is the peculiarity of the Nicene Creed? 

IV. THE DECREES OF GOD. 

1. What is meant by the plan of God ? 

2. What is its unity ? 

3. What are the decrees of God ? 

4. What is foreknowledge ? 

5. What is foreordination ? 

6. What is the sovereignty of God's plan? 

7. What is its purpose ? 

8. How is it universal ? 

9. What is election ? 

10. How are men responsible for rejecting salvation? 

11. Why should sinners be punished ? 

V. CREATION. 

1. What is immediate creation? 

2. What is mediate creation ? 

3. What were the days of creation ? 

4. How did God rest on the seventh day ? 

5. In how many states has man existed ? 

6. How did these differ? 

7. How does evolution differ from the Bible doctrine? 

8. How can it be proved that man was created holy ? 

9. In what did likeness to God consist ? 

VI. PROVIDENCE. 

1. What does providence include? 

2. In what three ways is it exercised ? 

3. What is the unity of providence ? 

4. What is preservation ? 

5. How is God's government carried on ? 
@. How is it related to his nature ? 



QUESTIONS ON PART I. 



7. How is it consistent with the nature of creatures ? 

8. What is the object of providence ? 

9. What is a covenant? 

10. What was the covenant of life ? 

11. Why was it called the covenant of works ? 

12. What was the test of obedience ? 

13. What was its seal ? 

14. What are the seals of the other covenants ? 

VII. THE FALL OF MAN. 

1. What was the origin of sin ? 

2. How has the law of God been revealed ? 

3. What is the difference between holiness and sin ? 

4. What does sin involve? 

5. How was man led into the first sin ? 

6. What was Adam's relation to his race? 

7. Show that his headship was natural and federal. 

8. What probation did angels have ? 

9. What is the advantage of federal headship ? 

10. How is this representative principle taught? 

11. How does it secure salvation? 

VIII. THE CONSEQUENCES OF SIN. 

1. What is inherited depravity ? 

2. Prove that depravity is inherited. 

3. In what does original sin consist ? 

4. What parts of our nature does it affect ? 

5. How does sin alienate from God? 

6. What is death ? 

7. How does penalty differ from calamity? 

8. How do these differ from chastisements ? 

9. Why must the penalty be inflicted ? 
10. How long does it last ? 

IX. THE PLAN OF EEDEMPTION. 

1. What was God's motive in the plan of redemption ? 

2. What relation had this plan to justice? 

3. How was it of grace ? 

4. Who are the subjects of redemption ? 

5. What is said of the number of the elect ? 

6. How are all jiaeii included in redemption ? 



172 



QUESTIONS ON PART I. 



7. How does God deal with the elect ? 

8. For what are the non-elect punished? 

9. What is the covenant of redemption ? 

10. What parts did the Father, Son and Holy Ghost take ? 

11. What is the covenant of grace ? 

12. What is a mediator? 

13. What is a surety? 

14. In what sense is faith the condition? j 

| 

X. THE REDEEMER. 

1. What is meant by the incarnation of Christ? 

2. Of what did his human nature consist? 

3. Is the personality of Christ in his divine or human nature? 

4. What is meant by Person ? 

5. How long is this union of two natures to continue in him ? 

6. What relation to each other have these two natures in him ? 

7. What change took place at the death of Christ ? 

8. How is Christ present in heaven ? 

9. How is he present with us ? 

10. Why do the Scriptures speak of the " blood of God n and " the 
Lord of glory crucified " ? 

XI. MEDIATOR-PROPHET. 

1. What is office? 

2. How is the office of Mediator one ? 

3. How is it threefold ? 

4. Why must he be God ? 

5. Why must he be man ? 

6. What is a prophet ? 

7. How is Christ a Prophet mediately and immediately ? 

8. How does he work externally and internally ? 

9. What is illumination ? 

10. In what sense is Christ the Prophet ? 

XII. MEDIATOK-PRIEST. 

1. What is a priest? 

2. Prove that Christ was a Priest. 

3. How did he differ from Aaron and his sons ? 

4. What was the meaning of the bloody sacrifices? 

5. Why must the victim be perfect ? 

6. How was it regarded after the imposition of hands? 



QUESTIONS ON PAKT I. 



173 



7. Why was it slain? 

8. What victim did Christ offer ? 

9. How was the justice of God satisfied? 

10. What is intercession ? 

11. What does Christ's intercession accomplish? 

XIII. MEDIATOR-KING. 

1. How does Christ's kingship differ from his authority as God? 

2. Over whom is he King? 

3. How does he exercise this office ? 

4. What is his Church ? 

5. How does he rule his people ? 

6. How does he exercise his authority over others? 

7. How over material things ? 

8. What is his kingdom of power ? 

9. What is his kingdom of grace? 
10. What is his kingdom of glory ? 

XIV. MEDIATOR'S HUMILIATION. 

1. When did Christ's humiliation begin and end ? 

2. How was his birth humiliation ? 

3. How was his obligation to law? 

4. In what respect was he made under the law ? 

5. How were his life, death and burial humiliation? 

6. What penalty did he endure ? 

7. What were the incidents and culmination of it ? 

8. What do "Hades" and "Sheol" mean? 

9. What is "Paradise"? 
10. What is heaven? 

XV. MEDIATOR'S EXALTATION. 

1. When did Christ's exaltation begin ? 

2. How can his resurrection be proved ? 

3. Why is it important ? 

4. How did Christ ascend ? and why ? 

5. What does his session in heaven denote? 

6. What is he doing there? 

7. When will he judge the world? 

8. What is the general judgment? 

9. Who and what shall be judged ? 
10. What books shall be opened? 



174 



QUESTIONS ON PART I. 



11. What final sentences will Christ pronounce? 

12. How shall the degrees of blessedness and misery be appor- 



XVI. APPLICATION OF KEDEMPTION. 

1. By whom is redemption applied? 

2. What is man's state by nature ? 

3. Why is this necessary ? 

4. What is the first act of the Spirit ? 

5. In this application what is the order of the soul's experiences ? 

6. Why is the Spirit called " the Lord and Giver of life " ? 

7. Why is he called 'Advocate" ? 

8. From whom is the Spirit sent ? 

9. What operations are referred to him ? 
10. What is the completion of his work? 



1. What is the outward call ? 

2. Show that it is necessary for salvation. 

3. In what does it consist ? 

4. Who are so called ? and why ? 

5. What is the inward call? 

6. Show that it is distinct from the outward. 

7. Why is it necessary for salvation ? 

8. What is it called ? 

9. How are its subjects described ? 



1. What moral influences of the Spirit are felt by all men ? 

2. What is effectual calling ? 

3. What does it accomplish? 

4. What is regeneration ? 

5. What is conversion ? 

6. How far are we conscious of these ? 

7. By whom is regeneration effected ? 

8. What part of our nature is affected by it ? 

9. How are the results of this change continued ? 
10. How does regeneration differ from sanctification ? 



tioned ? 



XVII. VOCATION. 



XVIII. KEGENEKATION. 



1. 
2. 



XIX. JUSTIFICATION. 
What is justification ? 
Show that it is an " act," and not a work. 



QUESTIONS ON PART I. 



175 



3. How is it a judicial act? 

4. How are the claims of the law satisfied ? 

5. How does justification differ from pardon ? 

6. How does justification make us righteous? 

7. What righteousness of Christ is made ours? 

8. What is imputation of sin? 

9. What is imputation of Christ's righteousness ? 

10. To whom is it imputed? 

11. How does faith act in justification ? 

12. Show that justification is " free grace." 

XX. ADOPTION. 

1. What is adoption? 

2. By what means are we united to Christ ? 

3. What is the difference between adoption and regeneration 

4. How does adoption differ from justification? 

5. How is justification distinguished from sanctification? 

6. What is the influence of faith in adoption ? 

7. What is sonship ? 

8. What privileges belong to sons ? 

9. Upon what does sonship depend ? 
10. How long does it continue ? 

XXI. SANCTIFICATION. 

1. What is sanctification ? 

2. In what two senses is " sanctify " used ? 

3. What are the inward means of sanctification ? 

4. What are the outward means ? 

5. Show that sanctification is a work. 

6. How does the Spirit accomplish this work? 

7. How do we co-operate with the Spirit? 

8. What is meant by " common grace " ? 

9. What are the negative and positive fruits of sanctification? 

10. What part of our nature is affected by this work? 

11. When is perfect sanctification attained ? 

12. What is the standard of Christian holiness ? 

XXII. BENEFITS IN THIS LIFE. 

1. What does faith involve? 

2. What is the difference between faith and hope? 

3. How does assurance of faith differ from that of hope ? 



176 



QUESTIONS ON PART I. 



4. Show that this assurance is our privilege. 

5. What is " peace of conscience " ? 

6. Upon what does it depend ? 

7. What is "joy in the Holy Ghost"? 

8. How is it promoted ? 

9. What is- " increase of grace " ? 

10. How is it secured ? 

11. What is "perseverance of the saints"? 

12. How is it secured? 

13. How, then, do Christians foil into sin? 

14. What are the effects of such falls? 

15. Why are they not fatal ? 

XXIII. BENEFITS AT DEATH 

1. What is death ? 

2. How did death affect Christ ? 

3. What change takes place in the souls of believcia at death? 

4. How is it accomplished ? 

5 Where do our souls go at death ? 

6. Describe the intermediate state. 

7. What and where is heaven? 

8. In what does its happiness consist ? 

9. What becomes of the body ? 

10. What relation does it sustain after death to Christ and to us ? 

XXIV. BENEFITS AT THE EESUKKECTION. 

1. W T hat is the resurrection? 

2. What will be the order of events at the last day? 

3. Who shall be raised ? 

4. With what bodies? 

5. In what respect will they be changed? 

6. What is a spiritual body ? 

7. Who will be the final Judge ? 

8. Who will be judged ? 

9. Concerning what will they be judged? 

10. What will be the ground of acquittal? 

11. How will the sentences be apportioned? 

12. W T hat will be the portion of believers? 



QUESTIONS ON PART II. 



I. THE LAW OF GOD. 

1. What is duty ? 

2. Upon what does it depend ? 

3. Why is duty unchangeable ? 

4. How has God made known his will? 

5. Why is this will called the moral law? 

6. Show that the word is the only rule to direct us. 

7. How was the moral law revealed to Adam ? 

8. How was it taught by Moses ? 

9. How did it differ from the judicial and ceremonial codes? 

10. What relation did it hold to them? 

11. How did it differ from natural laws-? 

II. THE TEN COMMANDMENTS. 

1. What is the sum of the moral law? 

2. In what form was this given ? 

3. How is the moral law comprehended in the ten commandments? 

4. What is the sum of the ten commandments? 

5. What is the preface of the ten commandments ? 

6. How does God's nature require our obedience ? 

7. How do his relations to us ? 

8. How do his dealings ? 

9. Why is the singular used throughout the commandments? 
10. By what rules should the Decalogue be interpreted ? 

III. THE FIEST COMMANDMENT. 

1. How is the moral law divided ? 

2. How are the commandments divided ? 

3. What does the first table teach? 

4. What is the first commandment ? 

5. How does it include the whole Decalogue? 

6. What do the prohibitions include? 

7. Why are we to worship God only ? 

8. How is God to be worshiped ? 

12 m 



178 



QUESTIONS ON PART II. 



9. What is idolatry ? 

10. Why is communication witli angels and spirits forbidden ? 

11. What is meant by " before me"? 

IV. THE SECOND AND THIRD COMMANDMENTS. 

1. What kind of worship must be rendered ? 

2. What form was given in the Old Testament? 

3. How does that of the New Testament differ ? 

4. Is a return to ceremonial services lawful ? 

5. How is this commandment enforced ? 

6. What does " name " express ? 

7. What does "in vain" mean? 

8. When are oaths lawful ? 

9. How do oaths and vows differ? 

10. When are they not binding? 

11. What is here forbidden ? 

12. How is the third commandment enforced ? 

V. THE FOURTH COMMANDMENT. 

1. Why is one day in seven to be observed as a sabbath ? 

2. Prove it is still obligatory. 

3. How is it to be sanctified ? 

4. What day is to be observed ? 

5. Prove that the first day is now the Sabbath. 

6. By what authority was the change made? 

7. What labor on the Sabbath is lawful ? 

8. What is the chief object of the Sabbath ? 

9. What other times for worship are required ? 

10. What reasons are annexed to this commandment ? 

VI. THE FIFTH COMMANDMENT. 

1. How is the fifth commandment related to the two tables ? 

2. How may the second table be divided ? 

3. What is the design of human relationships ? 

4. In what sense are they divine? 

5. Why is the filial relation specified ? 

6. What are personal relations ? 

7. What are social relations ? 

8. How are human laws to be obeyed ? 

9. How did Christ interpret this commandment? 
10. What is its promise ? 



QUESTIONS ON PART II. 



179 



VII. THE SIXTH COMMANDMENT. 

1. Why should we guard the life of the body? 

2. How should it be preserved ? 

3. To what extent may we defend ourselves and others? 

4. When is war justifiable? 

5. What occupations are here forbidden ? 

6. What habits are forbidden ? 

7. How did Christ interpret this law ? 

8. Show that dueling, child-murder, suicide and lynch law are sins, 

9. Why should capital punishment be inflicted ? 
10. What reference has this law to the soul ? 

VIII. THE SEVENTH COMMANDMENT. 

1. Why should personal purity be guarded? 

2. Show the peculiar heinousness of adultery. 

3. How does Christ interpret this commandment ? 

4. How is the sin to be avoided ? 

5. How is celibacy to be regarded ? 

6. Under what circumstances is it commended? 

7. What is the true idea of marriage? 

8. How is polygamy presented in Scriptures ? 

9. What marriages are prohibited, and why ? 
10. When is divorce justifiable ? 

IX. THE EIGHTH COMMANDMENT. 

1. Prove that the right to property is from God ? 

2. What is the province of civil law as to property ? 

3. How may property be acquired and used ? 

4. Under what systems has it been held ? 

5. How far has community of goods been recognized ? 

6. What is communism ? 

7. To what does it lead ? 

8. How is property now generally held? 

9. How may it be used ? 

10. What are tithes ? 

11. How should we respect the property of others? 

X. THE NINTH COMMANDMENT. 

1. Show the importance of truth. 

2. How does a liar stand toward God and man ? 

3. What is our duty as to God's truth ? 



180 



QUESTIONS ON PART II. 



4. What as to our own and others' reputation ? 

5. What is our duty in witness-bearing ? 

6. What is perjury? 

7. What is falsehood ? 

8. When is deception justifiable ? 

9. When is it sinful ? 

10. When may a promise be broken? 

XL THE TENTH COMMANDMENT. 

1. What is contentment ? 

2. How does this command differ from the preceding laws? 

3. Why should we be contented? 

4. Prove that this does not interfere with ambition. 

5. What is covetousness ? 

6. Why is it sinful ? 

7. To what may it lead ? 

8. When is the desire for the possessions of others right? 

9. Does this law affect prayer? 
10. What does " house " mean ? 

XII. INABILITY. 

1. Prove that we cannot keep the law of God. 

2. What is inability ? 

3. What is it not ? 

4. What is free agency? 

5. What effect has regeneration on free agency ? 

6. What on ability ? 

7. Why are Christians always imperfect? 

8. How was Christ able to keep the law ? 

9. Can unbelievers do good works? 

XIII. DESERT OF SIN. 

1. What does the law demand? 

2. What does every sin deserve ? 

3. Why must sin be punished ? 

4. Show that sins are not equally heinous. 

5. How are they aggravated? 

6. What is the most aggravated sin ? 

7. How are the degrees of punishment determined? 

8. Are the degrees in the character or duration of punishment? 

9. What is death ? 



QUESTIONS ON PART II. 



XIV. THE MEANS OF SALVATION. 

1. How was redemption procured ? 

2. Why is it offered to all ? 

3. By what means may it be obtained ? 

4. What efficacy have these means? 

5. What relation have the outward to the inward means ? 

6. Prove that these means are necessary for salvation. 

7. What is meant by the condition of salvation ? 

8. How are infants saved ? 

XV. FAITH. 

1. What is faith? 

2. How does it differ from knowledge? 

3. What is religious faith? 

4. What is speculative faith ? 

5. What is saving faith ? 

6. What is its object? 

7. Prove that the Holy Ghost is its author. 

8. What are its results ? 

9. How can they be discerned ? 

10. What are degrees of saving faith? 

11. What is assurance of faith and of hope? 

XVI. KEPENTANCE. 

1. What is repentance? 

2. What is legal repentance ? 

3. What is repentance unto life ? 

4. How does it differ from conversion and sanctification ? 

5. How is it related to faith ? 

6. Prove that it is the gift of God. 

7. How is it produced? 

8. Of what does it consist ? 

9. How are we tempted ? 

10. How are temptations to be resisted ? 

11. Why is the obedience called new? 

XVII. THE OEDINANCES. 

1. What are the external means? 

2. Show their relations to the internal. 

3. What miraculous means have been used ? 

4. Show that these cannot be expected. 



182 



QUESTIONS ON PART II. 



5. What are ordinances ? 

6. How do they differ from laws ? 

7. Why are they called " means of grace " ? 

8. What efficiency have they ? 

9. Show their necessity. 

10. What relation have they to each other? 

XVIII. THE WORD. 

1. How do regeneration and sanctification depend upon the word? 

2. What is the word of God ? 

3. What does it reveal ? 

4. How does it produce faith and repentance ? 

5. How may it be misused ? 

6. Wherein is its efficacy ? 

7. How should it be used ? 

8. Why is preaching specially efficacious ? 

9. How should we prepare for and apply the word ? 

XIX. THE SACRAMENTS. 

1. What is a sacrament? 

2. How do the sacraments differ from the word? 

3. Why are they necessary ? 

4. What do they accomplish? 

5. What is a seal ? 

6. Upon what does the efficacy of the sacraments depend ? 

7. Is it confined to the time of administration? 

8. W T hy is faith necessary ? 

9. Upon what does the validity of the sacraments depend? 

10. What sacraments had the Old and the New Testaments? 

11. Wherein do they agree and differ? 

XX. BAPTISM. 

1. What is baptism? 

2. Show that it is a sacrament. 

3. Of what is water the emblem ? 

4. What does it signify when applied to the person? 

5. What do the recipients profess ? 

6. How may it be applied ? 

7. What is meant by " into " and " out of" ? 

8. How were persons and things purified ? 

9. Prove that New-Testament baptism was by sprinkling ? 



QUESTIONS OK PART II. 



183 



10. What was the mode of John's baptism? 

11. How is baptism by the Holy Ghost represented ? 

12. How does the design of baptism indicate the mode ? 

13. Show that " burial," etc. do not refer to the mode. 

14. What is the formula of baptism ? 

15. What does it signify ? 

XXI. INFANT BAPTISM. 

1. Show the unity of the Church. 

2. How were proselytes received ? 

3. What are the terms of admission for those without the Church ? 

4. How does the Church grow from within ? 

5. Of whom does the visible Church consist ? 

6. Show that infants are members ? 

7. Why should they be baptized ? 

8. What household baptisms are recorded ? 

9. By whom are the vows and profession made ? 

10. Whose children may be baptized ? 

11. When may they partake of other church privileges? 

XXII. THE LORD'S SUPPER. 

1. What is the Lord's Supper ? 

2. By what names is it called ? 

3. How is it related to the Passover ? 

4. What are the elements ? 

5. What do they signify ? 

6. What actions are required ? 

7. What effect has consecration ? 

8. What does the reception of the elements signify ? 

9. What profession is thus made ? 

10. How is our relation to others expressed ? 

11. Upon what does the efficacy depend ? 

XXIII. PARTAKERS OF THE LORD'S SUPPER. 

1. What qualifications are required by the Church ? 

2. What is a credible profession ? 

3. What knowledge and faith are required ? 

4. What is "ability to discern the Lord's body" ? 

5. Who should be warned from the table ? 

6. Who should be disciplined ? 

7. What self-examination should be made ? 



184 



QUESTIONS ON PAET II. 



8. What relation has the sacrament to growth in grace? 

9. What does " worthily" mean ? 

XXIV. PEAYEE. 

1. What is prayer? 

2. Why must it be offered only to God ? 

3. What relations have angels and spirits to men? 

4. Show that prayer is personal communion. 

5. What is our relation to God in prayer ? 

6. What does submission include ? 

7. What is " freedom of access " ? 

8. What does "in the name of Christ " mean? 

9. How does the Spirit intercede ? 
10. Where should prayer be offered ? 

XXV. KINDS OF PEAYEK. 

1. What is personal prayer? 

2. Show that we may intercede for others. 

3. For whom may we pray ? 

4. What pleas may we offer in their behalf? 
5 For whom may we not pray ? 

6. What should all prayers include ? 

7. For what may we pray? 

8. Explain God's delays in answering prayers. 

9. Upon what does the efficacy of prayer depend? 

10. Why is united prayer blest? 

11. What are direct and indirect answers? 

12. What are miraculous answers ? 

13. How is a true miracle to be recognized? 

XXVI. DIEECTOEY FOE PEAYEE. 

1. Show that we need direction in prayer. 

2. How does the word direct us ? 

3. W T hat special rule has been given ? 

4. Show the simplicity and comprehensiveness of the Lord's 
Prayer. 

5. Prove that it is a directory rather than a form. 

6. How may it be used as a prayer? 

7. What was the character of the prayers in Scripture ? 

8. What is meant by " after this manner" ? 

9. Show our union with God and with men in prayer. 

10. What is the subject of the Lord's Prayer ? 



QUESTIONS ON PAET II. 



185 



11. What are its general divisions ? 

12. Into what two classes may the petitions be divided? 

XXVII. THE LOED'S PEAYER. 

1. What is the preface of the Lord's Prayer? 

2. How is reverence here modified ? 

3. How does God become " our Father"''? 

4. What is our relation to others in prayer ? 

5. How is God's name to be hallowed ? 

6. What is meant by the vindication of God? 

7. How does he manifest his glory? 

8. What is the kingdom of Christ ? 

9. What are its objects? 

10. How are these to be accomplished? 

11. What is the will of God concerning his Church? 

12. What concerning Christians? 

13. What kind of conformity does the Spirit accomplish? 

XXVIII. THE LOED'S PEAYER. 

1. What do we ask in the first three petitions? 

2. What is our responsibility as to the kingdom ? 

3. What are our three great needs ? 

4. What is meant by " bread " ? 

5. Why do we ask for " daily bread " ? 

6. Show that we need forgiveness. 

7. Why must we forgive others ? 

8. Why do we constantly sin ? 

9. Why should we shrink from trials? 

10. By whom are we enticed to sin ? 

11. Why should we pray not to be tempted? 

12. What assurances have we of deliverance? 



XXIX. THE LOED'S PEAYEE. 

1. Show the unity of the petitions. 

2. What is the conclusion of the Lord's Prayer? 

3. Why is it not in the Eevised Version of the New Testament? 

4. Show that it is scriptural. 

5. How is it a summary of the prayer? 

6. What pleas does it present? 

7. How is it adoration and praise? 

8. Show that this prayer is a fit conclusion of the Catechism. 



INDEX. 



Ability, 22, 116, 117. 
Abraham, 39, 141, 161. 
Adam — 

created, 22. 

descendants of, 22. 

fall of, 31. 

headship of, 27, 32. 

original condition of, 22, 24, 
116. 

the Second, 45. 
Adoption, 66. 
Adultery, 104, 106. 
Affliction, 113, 166. 
Ambition, 114. 
Angels, 77, 117, 149. 
Anger, 101. 
Assurance, 70, 71, 124. 

Baptism, 134-142. 

benefits of, 136. 

candidates for, 5, 139, 140. 

and circumcision, 135. 

design of, 137. 

efficacy of, 136. 

element in, 135. 

formula of, 138. 

of Holy Ghost, 137. 

household, 141. 

infant, 140-142. 

mode of, 136-138. 

profession in, 140. 

a sacrament, 135. 

subjects of, 139. 
Body, 103. 

after death, 75. 

at resurrection, 76, 77. 
Book of life, 56. 

Bread, 131, 143, 144, 157, 163, 164. 
186 



Calamity, 36. 
Calling, 51, 59-61. 
Canon of Scripture, 9. 
Catechisms, 5, 6, 11. 
Celibacy, 104, 105. 
Ceremonies, 91. 
Charity, 114. 
Chastisements, 37, 113. 
Christ- 
ability of, 117. 

ascension of, 55. 

death of, 49, 53. 

divinity of, 16, 45. 

exaltation of, 54-57. 

headship, 33, 40, 51, 52. 

human nature of, 42, 45, 54. 

humiliation of, 52. 

incarnation of, 42, 51. 

Intercessor, 49, 50, 55, 149. 

Judge, 56. 

King, 50. 

Lawgiver, 52. 

Mediator, 41. 

obedience of, 52, 53, 64. 

offices of, 45, 51. 

Person of, 43, 117. 

Priest, 47. 

Prophet, 46. 

Kedeemer, 40. 

resurrection of, 54. 

righteousness of, 64, 65, 117. 

session of, 55. 

sufferings of, 53, 64. 

tempted, 117. 
Christians — 

co-laborers, 163-165. 

free agency of, 117. 

imperfect, 73, 117, 163. 



INDEX. 



187 



Christians — 

standard of, 162. 

strength of, 163, 164. 

tempted, 164, 166, 167. 
Church, 44, 51, 99. 

admittance to, 139, 142. 

discipline, 126, 147, 148. 

members of, 140, 142, 162. 

officers of, 139. 

and State,' 99, 107, 139. 

unity of, 9, 99, 134, 139, 141, 162. 

visible, 140, 161, 162. 
Circumcision, 134, 141. 
Commandments, 30, 82-115. 

interpretation of, 86. 

sum of, 84. 
Communion, 143. 

with God, 50, 149. 
Communism, 108. 
Community of goods, 108. 
Condition of salvation, 41, 120, 
122. 

Confession, 88, 126, 150. 
Consecrate, 67, 144. 
Contentment, 112-115. 
Contingency, 19. 
Conversion, 61, 62. 
Covenant, 27, 29, 32, 37-41. 

condition of, 27, 28, 41, 120. 

parties in, 40, 140. 

of redemption, 39. 

seals of, 28, 29. 
Covetousness, 112-115. 
Creation, 17-21. 

object in, 8. 

days of, 21. 

of man, 22-24. 

new, 23, 59, 61, 66, 116, 128. 
Creeds, 11, 12, 18, 59. 

Death, 36, 74, 101, 119. 
Deception, 111, 112. 
Decrees, 18, 39. 
Defence, 101. 
Depravity, 33-35. 
Desertion, 106. 
Devils, 77, 117, 149, 167. 
Discipline, 126, 147, 148. 
Divorce, 106. 
Dueling, 102. 
Duty, 81, 82. 



Duty to God, 86-97. 
to man, 97-115. 

Effectual calling, 51, 61. 
Efficacv — 

of baptism, 133, 134, 136. 

of Lord's Supper, 133, 134, 146. 

of prayer, 153. 

of the word, 129. 
Election, 39, 40. 
Evolution, 23. 
Expiation, 24, 48. 

Faith, 41, 66, 121, 125. 
assurance of, 70, 71, 124. 
author of, 123. 
a condition, 41, 120, 129. 
-cures, 154. 
degrees of, 124. 
a gift, 20, 39, 123. 
a means, 67, 120, 125. 
object of, 122. 
and prayer, 153. 
religious, 122. 
results of, 123. 

and sacraments, 133, 134, 140, 
142, 147, 148. 

salvation by, 20, 121, 122. 

saving, 122. 

speculative, 122. 
Fall, 24, 31. 
Falsehood, 93, 111. 
Family, 99. 

prayer, 95, 152. 
Foreknowledge, 19. 
Foreordination, 19. 
Forgiveness, 164, 165. 
Forms of prayer, 155, 156. 
Free agency, 19, 117. 

Gambling, 109. 
God, 13. 

attributes of, 13-15. 

being of, 13. 

communion with, 149. 

decrees of, 18, 39. 

definition of, 13. 

eternal, 13. 

Father, 158. 

foreknowledge of, 19. 

free agency of, 117. 



188 



INDEX. 



God, glory of, 7, 8, 20, 159, 160, | 
168. 

government of, 26. 
holiness of, 14, 159. 
infinite, 13. 
justice of, 14, 49. 
name of, 159. 

purpose of, 7, 8, 19, 20, 159, 162, 
168. 

sovereignty of, 19, 20, 38, 50, 
158. 

spirituality of, 13. 
Trinity in, 15, 16. 
unchangeable, 13. 
unity of, 15, 16. 
vindication of, 159. 
will of, 30, 82,' 161, 162. 

Grace, 20, 38. 
common, 61, 68. 
covenant of, 41. 
dying, 73. 
efficacious, 59-63. 
increase in, 72, 126, 129, 148. 
in justification, 65. 
means of, 128. 

Habits, 102. 
Hades, 12, 53. 
Hatred, 102. 

Headship, 27, 32, 33, 40, 52. 
Heaven, 54, 75, 107. 
Holiness, 14, 31, 69, 159. 
Holy Spirit — 

Advocate, 58, 151. 

baptism of, 137, 142. 

blasphemy against, 17, 119, 152. 

call by, 60, 61. 

divinity of, 17. 

and faith, 39, 123. 

grieved, 71, 73. 

joy in, 72. 

personality of, 17. 

quickens, 58. 

sanctifies, 68, 129. 

witness of, 71, 122. 

work, 57, 58. 
Household baptism, 141. 
Humanity of Christ, 43, 45, 54. 
Humiliation, 126. 

of Christ, 52. 



Immersion, 136-138. 
Imputation, 64, 65. 
Inability, 57, 116. 
Incarnation, 42, 51. 
Infant baptism, 140-142. 

salvation, 121, 142. 
Inspiration, 9-11. 
Intercession — 

by Christ, 49, 50, 55, 149. 

by Christians, 152. 

by Holv Ghost, 58, 89, 151. 

by saints, 89, 149. 

itermediate stal 
Irreverence, 93. 

Joy lis Holy Ghost, 72. 
Judge, 56, 63 ; 77. 
Judgment, 51, 56, 77. 
Justice, 14, 49. 
Justification, 62-66, 78. 

Kingdom of Christ, 50, 51, 160, 
161, 168. 
of Satan, 160, 161, 167. 

Law of God, 30, 81, 82, 99, 127. 

ceremonial, 30, 85. 

interpretation of, 86. 

judicial, 83. 

moral. 30, 69, 83. 

natural, 83. 

sum of, 84, 97. 

written, 30, 83, 84. 
Laws — 

of health, 101. 

Ivnch, 102. 

of men, 99, 100, 107. 
Life, 100, 101. 
Lord's Praver, 154-168. 
Lord's Supper, 134, 142-148. 
Love, 84. 88, 97, 103. 
Lying, 93, 110. 

Man— 

chief end, 7, 159, 168. 

creation of, 22. 

descendants of, 23. 

fall of, 24. 

four states of, 23. 

free agencv of, 19, 117. 

nature of, 7, 8, 22, 23, 57, 154. 



INDEX. 



189 



Man, probation of, 23. 

will of, 23. 
Marriage, 104, 105. 
Means of grace, 120, 121-131. 
Mediator, 41, 45, 51, 52, 123. 
Miracles, 127, 154. 
Murder, 102. 

New birth, 23, 58, 61, 128. 
Mcene Creed, 18, 59. 

Oath, 92, 93. 
Obedience, 53, 84, 126. 
Obligation, 81, 85. 
Offenders, 147, 148. 
Office 44. 

Ordinances, 91, 127-168. 
Original sin, 32-35. 

Paradise, 54. 
Pardon, 63, 164, 165. 
Passover, 134. 
Peace, 71. 

Penalty, 36, 39, 119. 
Perfectionism, 69. 
Perjury, 92, 93, 111. 
Perseverance, 41, 73, 167. 
Person, 17. 

Personality of Christ, 43. 

Polvgamy, 105. 

Prayer, 68, 95, 114, 149-168. 

answers to, 153, 154. 

design of, 153. 

directory in, 154, 156. 

efficacy of, 153. 

and faith, 153. 

family, 95, 152. 

forms of, 155, 156. 

intercessory, 149, 152. 

Lord's, 154-168. 

and miracles, 154. 

in name of Christ, 151, 155. 

parts of, 152. 

perseverance in, 153. 

personal, 95, 152, 156. 

relation in, 150. 

to Trinity, 149, 150. 

united, 95, 154. 
Predetermination, 19. 
Preservation, 25. 
Priest, 47. 



Probation, 23, 27, 31, 33, 101. 
Profanity, 92. 

Profession, 88, 132, 134, 140, 147. 
Prophet, 46. 
Propitiation, 48, 49. 
Proselytes, 140. 

Providence, 8, 25-27, 51, 68, 166. 
Punishment, 21, 33, 36, 56, 119. 

capital, 102. 
Purification, 136, 138. 

Qualifications — 
for baptism, 133, 140. 
for Lord's Supper, 133, 146-148. 

Eedemption, 8, 19, 23, 37, 38. 

benefits of, 62-78. 
Kegeneration, 23, 24, 59, 61, 62, 
66, 116, 128. 

and baptism, 138. 
Kelation to God, 97, 158. 

to man, 97, 99, 100-115, 159. 
Eeligion, 7, 8. 
Religious experiences, 155. 
Repentance, 121, 124-126. 
Reputation, 111. 
Responsibility, 20. 
Restiiution, 126. 
Resurrection of Christ, 54, 96. 

of men, 75, 76. 
Revelation, 10, 11, 82. 
Reverence, 153. 
Righteousness, 63. 

Sabbath, 93-97, 118. 
Sacraments, 68, 128, 130-148. 

efficacy of, 132, 133-146. 

elements in, 131, 133, 134, 143. 

qualifications for, 133, 140. 

validity of, 134. 
Sacrifice, 48, 53, 145. 
Salvation, 20, 38, 82. 

audition of, 41, 120, 129, 135. 

of infants, 121, 142. 

means of, 120. 

unity of plan, 135. 
Sanctification, 59, 62, 66, 67, 125, 
128*. 

and baptism, 138. 
fruits of, 68. 

means of, 67, 123, 125-127, 148. 



190 



INDEX. 



Sanctification, perfect, 69. 
Satan, 32, 73, 167. 

kingdom of, 160, 161, 167. 
Scriptures, 9, 68. 
Self-defence, 101. 
Self-examination, 148. 
Services, 91. 
Session, 146-148. 
Session of Christ, 55. 
Seventh day, 22, 94. 
Sheol, 53. 

Sin, 20, 23, 31, 32, 119. 

aggravation of, 118. 

estate of, 34. 

first, 31, 32. 

heinous, 118. 

origin of, 29. 

original, 32, 34, 35, 116. 

punishment of, 21, 33, 36, 119. 

unpardonable, 118, 152. 
Slander, 112. 
Socialism, 108. 
Sonship, 66, 158. 
Souls, 22, 43, 54. 

after death, 53, 54, 74. 
Sovereignty, 19, 20, 38, 50. 
Spirits, 87, 149. 
State, 99, 107. 
Substitution, 48, 49, 145. 
Suicide, 102. 

Temptation, 32, 73, 126, 149, 166. 
Testaments, 9, 134, 140. 
Thanksgiving, 143, 145, 151, 167. 
Theology, 12. 



Tithes, 107. 

Tree of knowledge, 28. 

of life, 29. 
Trials, 166. 

Trinity, 15, 16, 17, 39, 150. 
Truth, 68, 110. 



Unity of the Church, 9, 99, 134, 
139, 141. 
of God, 15, 16. 

Validity of sacraments, 134, 
138. 

Vicarious sacrifice, 48, 49, 53, 145. 
Victim, 48, 49. 
Vindication of God, 159. 
Vows, 93. 

War, 101. 

Water, 131, 135, 136, 144. 
Will of God, 30, 82, 161, 162. 

of man, 23, 30. 
Witness, 92, 110. 
Word of God, 9, 10, 68, 128, 154. 

call by, 59. 

efficacy of, 129, 130. 

preached, 130. 

and sacraments, 131, 132. 

studied, 130. 
Works, good, 118. 
Worship, 97. 

form of, 90, 91, 155, 156. 

times for, 95, 152, 168. 
Wrath of God, 53, 119. 



THE END. 



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